The Viṣṇu Purāṇa
ANCIENT ANNALS OF THE GOD WITH LOTUS EYES
Translated from the Sanskrit by McComas Taylor
For my grandchildren
Published by ANU Press
The Australian National University
Acton ACT 2601, Australia
Email: anupress@anu.edu.au
Available to download for free at press.anu.edu.au
ISBN (print): 9781760464400
ISBN (online): 9781760464417
WorldCat (print): 1247155624
WorldCat (online): 1247154847
DOI: 10.22459/VP.2021
This title is published under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0
International (CC BY-NC-ND 4.0).
The full licence terms are available at creativecommons.org/licenses/by-nc-nd/4.0/legalcode
Cover design and layout by ANU Press
Cover image: Vishnu Reclining on Ananta. From Sage Markandeya’s Ashram and the Milky Ocean, c.
1780–1790. Mehrangarh Museum Trust.
This edition © 2021 ANU Press
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Preface
Viṣṇu is a central deity in the Hindu pantheon, especially in his manifestation as
the seductive cattleherding youth, Kṛṣṇa. The purāṇas are a genre of sacred texts,
which, as the Sanskrit name implies, are collections of narratives from ‘long ago’.
The Viṣṇu Purāṇa is thus an ancient account of the universe and a guide to life,
which places Viṣṇu–Kṛṣṇa at the centre of creation, theology and reality itself.
This text, composed about 1,500 years ago, provides a comprehensive and
accessible introduction to the most important themes and narratives that
constitute the Hindu imagination: the cyclical creation and destruction of the
universe, the origin of gods and mortals, the peopling of the world and the
structure and conduct of ideal brahminical society.
The Viṣṇu Purāṇa describes the trials of exemplary devotees, the existential
struggles between gods and demons and the exploits of legendary cultural
heroes. It also contains many ecstatic songs of praise for the deity. The ever-
popular accounts of Kṛṣṇa’s love games with the cattle-herding girls of
Vṛṇdāvana—which have proliferated in literature, dance, song and visual arts
over the millennia—are found here in authoritative form.
This introduction provides background information to help non-specialist
readers understand, appreciate and, most importantly, enjoy the Viṣṇu Purāṇa.
It begins by describing the purāṇas as a genre, noting the diculty of assigning
specic dates and authors to individual texts. This is followed by an outline of
the relationship between the Viṣṇu Purāṇa and other master texts of the
Sanskritic archive.
I then outline the theology of the Viṣṇu Purāṇa, describing the place of the
deity in the Hindu pantheon, along with his avatāras—his physical
manifestations who have ‘crossed down’ into the world—including Kṛṣṇa. To
assist readers in navigating the purāṇic thought-world, the various classes of
divine, semi-divine and mortal beings that inhabit these accounts are described.
I will briey discuss the dierent elements that make up the text, beginningwith
the overall framing narrative, the verse and prose sections, the embedded
subnarratives, the extensive genealogical lists and the all-important songs of
praise.
The Viṣṇu Purāṇa is divided into six parts (aṃśa) or books, which I have
labelled for convenience: ‘Creation’, ‘The World’, ‘Society’,
‘TheDynasties’,‘Kṛṣṇa’ and ‘Dissolution’. Each book is summarised to provide
the reader with a convenient overview of the entire work. I conclude this
introduction with a few notes on the various Sanskrit versions of the Viṣṇu
Purāṇa, earlier translations and an explanation of how I approached some of the
dilemmas faced by every translator, especially those working with Sanskrit texts.
Specialist readers, and indeed non-specialists who do not like reading
introductions, may prefer to jump straight into the translation itself. For those
encountering this style of narrative for the rst time, there are several easy entry
points. These include the story of the demon prince Prahlāda, who wins
liberation (1.16–20); the story of Saubhari, a sage who lived underwater and
used his magic powers to marry 50 sisters but ended up with more problems
than he could handle (4.2); and the story of how Kṛṣṇa subdued the serpent
Kāliya, who lived in the Yamunā River (5.7).1
1 References to the Viṣṇu Purāṇa are given in the form of book and chapter numbers or book, chapter and
verse numbers.
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Acknowledgements
Sweta Prajapati of the Oriental Institute at the Maharaja Sayajirao University of
Baroda provided the original impetus for this project. Ulrich Timme Kragh
generously hosted me at Adam Mickiewicz University in Poznan, Poland, as part
of the Narrative Modes of Historical Discourse in Asia Project. During two
sabbaticals, Tim taught me the true meaning of Danish hygge. Simon Brodbeck
of the University of Cardi generously shared the invaluable expertise he gained
in the process of translating the Harivaṃśa. Peter Schreiner, whose German
translation was always at my elbow during my labours, served as an absent guide
and mentor. Mark Allon, Greg Bailey, Raj Balkaran, Adam Bowles, John and
Mary Brockington, Beth Rohlman, Adheesh Sathaye and Christiane Weissbach-
Berger have all shared this journey in various ways. I gratefully acknowledge the
interest, guidance and encouragement provided by all these kind colleagues. Iam
especially grateful to the two anonymous referees engaged by ANUPress, whose
meticulous and critical attention has saved me considerable embarrassment.
Thanks also to Jan Borrie for her punctilious copyediting and proofreading. All
remaining errors are, of course, my own.
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Glossary
Ādityas deities descended from Aditi
apsarases semi-divine female beings
avatāras the physical manifestations of a deity in this world
cāraṇas a class of heavenly singers
Daityas demons descended from Diti
Dānavas demons descended from Danu
gandharvas semi-divine male beings
guhyakas demons, similar to rākṣasas
guṇas the three constituent qualities of the universe
kiṃnaras a class of semi-divine beings
kimpuruṣas a class of semi-divine beings
kṣatriyas the community of warriors
kūṣmāṇḍas a class of demons
mahat the fundamental element, ‘greatness’
Manus legendary rulers of the world
Maruts wind gods
nāgas semi-divine serpents
piśācas esh-eating demons
Pramathas a class of demons in the service of Śiva
rākṣasas night-ranging demons
saṃsāra the cycle of life, death and rebirth
siddhas highly accomplished seers with semi-divine powers
śrāddha a ritual to sustain deceased relatives in the afterlife
Introduction
The purāṇas
The purāṇas are an important genre of Hindu literature.1 Together they
constitute an authoritative archive—cosmogony and cosmology, theology and
mythology as well as orthodoxy and orthopraxis—for Hindu traditions. Many
important narratives relating to the deities Viṣṇu–Kṛṣṇa, Śiva and the great
goddess Devī are found in their most authoritative form in purāṇic texts. These
narratives—along with the two epics, the Mahābhārata and the Rāmāyaṇa—
form the beating heart of Hindu identity and imagination. To be Hindu is to
have internalised this purāṇic thought-world.
Traditionally, there are said to be eighteen great purāṇas and an equal number of
lesser ones, although the membership of each category varies from one source to
another. In addition, there are probably thousands of local purāṇas,ancient and
modern, in Sanskrit and vernacular languages, which preserve accounts of
specic sacred sites, communities and religiouspractices.
The great purāṇas are composed in Sanskrit—the elite language of scholarly and
priestly discourse in premodern India. Ironically, the most authoritative forms of
these narratives are preserved in a language inaccessible to the majority of the
faith community, both then and now. Purāṇic narratives, though preserved in
Sanskrit, are widely reproduced in popular vernaculars, not to mention the
visual arts, drama, lm and television and now, like everything else, online and
through mobile apps.
Most of the great purāṇas are thought to have reached their current state
between 400 and 1500 CE or later. The most recent strata of the Bhaviṣya
Purāṇa, for example, famously prophesises the existence of Queen Victoria’s
Calcutta, and must therefore have been either uncommonly prescient or
completed during or after that monarch’s reign (Hiltebeitel 1999: 277).
Most purāṇas are substantial bodies of literature, ranging from 10,000 to 20,000
verses. The outlier is the giant, sprawling Skanda Purāṇa at more than 80,000
verses. The Viṣṇu Purāṇa, which runs to about 5,600 verses or 15,000 lines, is
among the more modest members of the genre. For comparison, Homer’s
Odyssey and Iliad are both about the same length as this text, as is a typical
volume of Harry Potter.
By their own denition, purāṇas are supposed to exhibit ve characteristics—
the pañca-lakṣaṇa—and address ve main themes:2 the initial creation of the
universe out of nothing (sarga), its subsequent re-creation after each cyclical
destruction (pratisarga), the genealogies of the gods and patriarchs (vaṃśa), the
reigns of fourteen mythical progenitors known as Manus (manvantara) and the
history of two dynasties, the Solar and the Lunar (vaṃśa-anucarita).
There is great variation in the degree to which individual purāṇas adhere to this
scheme. At one end of the spectrum is the Agni Purāṇa—an extensive
encyclopedia of cultural, scientic and literary snippets—which dispenses with
the pañca-lakṣaṇa in a few pages. The Viṣṇu Purāṇa is at the other end of the
spectrum and, of all the major purāṇas, is most closely structured in accordance
with this scheme.
These ve topics constitute the bulk of the Viṣṇu Purāṇa’s content and are
covered more or less systematically in its six books, but with devotional and
other practical guidance for daily life included here and there. Thedescription of
the Lunar Dynasty balloons out to ll Books Four and Five, as these contain the
account of Kṛṣṇa’s forebears and the deeds of the deity himself. The nal book,
dealing with various forms of dissolution, rightly belongs to the second lakṣaṇa,
which includes both the creation and the destruction of the universe, but the
end of the book is perhaps amore appropriate place to describe the end of the
world. This arrangement also reinforces the overall chronological structure of
the Viṣṇu Purāṇa.
The Viṣṇu Purāṇa
In so far as the Viṣṇu Purāṇa has a single thrust or goal, it is to instil and
heighten a sense of devotion to the deity in all his various forms. As the text says
of itself: ‘Lord Viṣṇu is mentioned at every stage, including the creation, re-
creation, genealogies, Manvantaras and the rest without exception, best of
brahmins’ (3.6.26). It seeks to inspire devotion to the deity by continually
emphasising his all-embracing and universal nature and by demonstrating that,
by singing the deity’s praises with devotion, gods, mortals and even demons get
what they want—either earthly success or divine liberation.
This text is thought to have arisen at a time in Indian history when there was
much competition in the spiritual marketplace among various traditions. Then,
as now, traditions need to attract and retain devotees to survive. They can only
maintain and perpetuate themselves with the energy and resources provided by
the faithful. The Viṣṇu Purāṇa seeks to achieve this goal by conrming and
constantly reconrming the centrality of the deity in all creation. It describes the
spiritual journey of exemplary devotees such as the young prince Dhruva and the
demon boy Prahlāda, who escape the torments of existence through extreme
devotion and piety. These model devotees eventually achieve a state of mystical
union with Viṣṇu and thereby win liberation from saṃsāra—the otherwise
endless cycle of birth, death and rebirth. This search for liberation or mokṣa is
the ultimate goal, not only of Hindu traditions of which the Viṣṇu Purāṇa is a
part, but also of the other Indic religions, Buddhism and Jainism. Liberation
leads to astate of nonexistence or nirvāṇa.
The Viṣṇu Purāṇa has a socially conservative subtext. At every step, it asserts the
superiority of the priestly community of brahmins at the expense of the other
orders that constitute its idealised society: the warrior, merchant and serving
classes—the kṣatriyas, vaiśyas and śūdras. Brahmins were placed by the Creator
at the apex of the social hierarchy and are to be honoured, paid, fed and served
by everyone else. The most heinous crime is brahminicide, and without
brahmins to conduct the sacrice that nourishes the gods, the world would
perish.
The social conservatism of the Viṣṇu Purāṇa is also evident in terms of gender.
This is a text composed by men and for men in a patriarchal society. Women are
primarily wives and mothers whose role is to bear sons to perpetuate the male
line. At one point, we read that children really belong to the father as he is the
source of semen, while ‘a mother is but a pouch of skin’ (4.19.1). Fidelity to her
husband is a woman’s primary virtue. Nonhuman female characters, such as the
Earth and cows, need to be uplifted, rescued and protected by males. The only
other role for women is as the ‘fair-hipped’, ‘almond-eyed’ seductress who
tempts pious men from the path of virtue.
One bright spot for female characters is found in the song of praise oered to the
goddess Lakṣmī, Viṣṇu’s consort (1.8.16–34). Here, the qualities of the divine
couple are compared in relatively equal and complementary terms: Viṣṇu is
‘meaning’ and his partner is ‘the word’, and so on. Nevertheless, the Viṣṇu
Purāṇa remains the product of the patriarchal system in which it is clearly
invested.
Problems with dating
The dating of Sanskrit texts is always problematic, as they exist in multiple
versions and have evolved over many centuries. Traditionally inscribed on palm
leaves or birch bark, manuscripts perish in the hot and humid Indian climate. It
has been said that the most enthusiastic consumer of Sanskrit manuscripts is
‘His Majesty the Bookworm’. Even after paper was introduced in the thirteenth
century, manuscripts had to be recopied every few generations. Each time a
scribe sat down to write out an old worm-eaten manuscript, he or his sponsor
might seek to ‘improve’ the text by adding a story here or inserting a discourse
there. Purāṇas, like apremodern Sanskritic Wikipedia, thus evolved under many
hands over many generations.3 The result is that texts in their nal form can
seldom be assigned accurately to a single time, place or author.
Ironically, for the past two centuries or more, Western scholarship has tended to
prioritise the oldest and therefore most ‘original’ version of atext. Scholars have
regarded ‘improvements’ carried out by premodern scribes as corruptions or
contaminations. Some Indological research is also criticised for being ahistorical
—that is, for neglecting to address a text in its historical, political, social or
economic context. But how is one to assign atext to a specic context when it
has been in circulation across the length and breadth of the Indic world for a
millennium or more? This problem remains unresolved.
My particular approach has been to use current practice as an analogy.
Themodes in which texts are ‘consumed’ today may cast light on how they were
used in the past. After all, the ideological context of these texts—the ‘purāṇic
thought-world’—remains intact alongside and within modernity, and the
discourses conjured by texts like the Viṣṇu Purāṇa still resonate with audiences
in the faith community today.
While it is impossible to assign an exact date to the Viṣṇu Purāṇa, we can
position it relative to some of the other Sanskrit classics. We know, for example,
that our text is later than the epics the Mahābhārata and the Rāmāyaṇa—
which are thought to have reached their current form before the fourth or fth
centuries CE (van Buitenen 1973: xxv; Goldman 1984:14)—as it makes many
references to them. The Viṣṇu Purāṇa is probably older than the Bhāgavata
Purāṇa, which dates from the eighth to tenth centuries at the latest (Holdrege
2013: 92; Hardy 1983), as our text is simpler in structure, less elaborate in
diction and exhibits a less-developed sense of bhakti—the intense personal
sentiment of devotion to the divine. It seems reasonable to guess—but little
more than guess—that the Viṣṇu Purāṇa reached its current extent between the
fourth and fth centuriesCE (Couture 2014; Schreiner 2013: 592).
The various dates mentioned above tend to align these important Sanskrit texts
with the period of the Gupta Empire, one of India’s ‘Golden Ages’, which
ourished between 319 and 543 CE. This period witnessed a number of
important changes in Indian society. Religious practices that had been the
exclusive province of the brahmin elite now devolved towards individuals who
were able to perform domestic and temple-based rituals themselves. There was
rising competition for royal patronage and spiritual leadership among dierent
traditions. These included Hindu schools centred on the deities Viṣṇu, Śiva and
the great goddess Devī and ‘heretical’ schools including Jain, Buddhist and
Tantric practitioners. All of these challenged the old Vedic order and are thought
to have weakened the nancial, social and ideological preeminence that the
brahmins had enjoyed. Some scholars see the appearance of purāṇic literature as
a brahminical response to these changing conditions. Brahmins wrote purāṇas
to cement their place at the centre of the social order, and they were a means by
which the authors sought to reclaim and maintain their social capital, which was
increasingly under threat (Sathaye 2015: 111–112).
Authorship
Modern readers generally like to know who wrote the text they are reading, but
the master works of the Sanskritic scriptural archive are all anonymous or, more
accurately, pseudonymous. Not only are successive generations of individual
originators, authors, editors and scribes unnamed, they also usually attempt to
conceal all evidence of the human hand. The closest we come to a human author
may be a legendary sage such as Vyāsa, but even then, he is often just an
intermediary between gods and mortals. Most of the classics are ascribed to one
or other deity. Texts like this one are said to have been passed down orally
through glittering lineages of gods and semi-divine seers until they descended to
the human realm.
A more prosaic account of authorship must acknowledge the fact that the Viṣṇu
Purāṇa was composed in Sanskrit, so the creators, as we have seen, are likely to
have been male members of the brahmin community, who were the literary elite.
Not surprisingly, they are clearly exponents of the Vaiṣṇava tradition and have
access to an encyclopedic archive of Sanskritic mythology and dogma.
While academics are concerned with the age and authorship of this and other
Sanskrit texts, and the historical context in which they arose, these questions are
largely irrelevant for traditional audiences and members of the faith community,
for whom scriptures like these are of divine origin and are more or less eternally
present and ageless.
The audience
We know little more about the audiences of these texts than we know about
their authors. There are hints from the visual arts and, in both sculpture and
painting, we sometimes see teachers, text in hand, apparently delivering a lecture
or teaching a class of students seated before them. Wealso occasionally come
across gures reading or possibly reciting texts on their own.
I have argued elsewhere that modern practice might be a useful guide to
premodern habits (Taylor 2016). While researching the contemporary
performance of the Bhāgavata Purāṇa—a close relative of the Viṣṇu Purāṇa—I
identied three broad patterns of textual consumption. First, devout individuals
literate in Sanskrit may read the text to themselves, eithersilently or in a low
murmur, at the rate of a chapter or more a day. This is a means by which the
reader may acquire religious merit and social capital. Second, a pious individual
may engage a student or scholar to read the text on their behalf, in which case
the sponsor earns the merit. Alternatively, a sponsor may dedicate the merit to
someone else, such as a sick relative, an unmarried child or an aspiring student or
professional.
The third way in which texts are experienced—and the one that reaches the
largest audience—is through public oral performance. Again, a pious sponsor
will engage a scholar to recite the text in part or in full before an audience. As
Sanskrit has always been the language of an educated elite, these recitations are
accompanied by an explanation in a local language that everyone can
understand. The upshot of this is that the majority of people experience these
texts aurally, through oral performance, rather than as text read privately, as in
modern reading practice. All three modes of textual reproduction are believed to
confer great merit on all concerned. While we do not have any direct evidence of
how the Viṣṇu Purāṇa was consumed in premodern times, these three patterns
provide a useful proxy in the absence of better evidence.
Relationship to other texts
From the point of view of literary analysis, a typical purāṇa can be said toexhibit
a juxtaposition of mythic and didactic texts, a heavy dependence on earlier purāṇas as a source of
content, the absolute predictability of the plots of its myths and its saturation with signiers of a
bhakti ideological referent. (Bailey 1995: 5)
This is certainly true of the Viṣṇu Purāṇa. The bulk of the text consists of
pañca-lakṣaṇa material (the ve generic themes mentioned above), which is
primarily mythic. This is interspersed with didactic sections, particularly in the
second half of Book Three, ‘Society’, which focuses on rituals and practices for
daily life. Other important elements are the devotional passages, consisting
mainly of songs in praise of the deity, and the genealogical sections, which will
be discussed below.
In terms of the Viṣṇu Purāṇa’s reliance on earlier sources, it is obvious the text’s
creators were well acquainted with many narratives that go back to the Vedas,
which themselves date at the very latest from the middle of the second
millennium BCE. Episodes that are merely hinted at in those early sources are
expanded and embellished here. The presence of Indra as king of gods and
provider of rain and frequent references to the never-ending struggle between
the gods and demigods are among the more common elements of Vedic
mythology carried over to the Viṣṇu Purāṇa. Theimportant Vedic myth about
Viṣṇu pacing out the world in three strides is also alluded to in our text.
The creators of the Viṣṇu Purāṇa were well acquainted with the Mahābhārata.
In a passage in praise of the epic’s reputed author, the sage Vyāsa, we nd the
following: ‘Understand that Vyāsa, Kṛṣṇa-Dvaipāyana, is Lord Nārāyaṇa
himself, Maitreya. Who else on earth could compose the Mahābhārata?’
(3.4.5).4 The genealogy of the ve Pāṇḍava brothers, the heroes of the epic, is
given in Book Four (4.14.9–10), and the Viṣṇu Purāṇa also quotes verses
directly from the Mahābhārata with reference to the king Bharata (4.19.1–2).
Elsewhere the plots of the Mahābhārata and the Viṣṇu Purāṇa intertwine
when Kṛṣṇa visits Hastināpura after Duryodhana attempted to incinerate the
Pāṇḍavas in the house of lacquer (4.13.26).
The story of Kṛṣṇa as an avatāra of Viṣṇu is, of course, central to the latter part
of the Viṣṇu Purāṇa, and his childhood, youth and adult life occupy more than
one-quarter of its entire extent. Kṛṣṇa is also one of the central characters in the
Mahābhārata, especially in his role as Arjuna’s driver and condant during the
great eighteen-day war. The unique relationship between Kṛṣṇa and Arjuna,
which lies at the heart of the Mahābhārata in general and the Bhagavad Gītā in
particular, is foretold in Book Five of the Viṣṇu Purāṇa. Indra advises the young
Kṛṣṇa that he, Indra, will manifest an aspect of himself on earth in the form of
the warrior Arjuna, whom he will entrust to Kṛṣṇa’s protection (5.12.15–18).
While Kṛṣṇa is central to both the Mahābhārata and the Viṣṇu Purāṇa, there is
little overlap between their two accounts. The Viṣṇu Purāṇa focuses on Kṛṣṇa
the boy, the amorous youth and his deeds as king of Dvārakā, but barely
mentions the role he played in the Mahābhārata war, let alone his most famous
discourse, the Bhagavad Gītā. Conversely, the Mahābhārata describes in great
detail Kṛṣṇa’s dealings with the Pāṇḍava family and his role in the war and does
not record any of the events of his childhood oryouth.
The Harivaṃśa (HV) describes itself as an appendix (khila) to the
Mahābhārata (Brodbeck 2019; Vaidya 1969). It is almost certainly earlier than
the Viṣṇu Purāṇa in its current form and may have been one of its sources. The
Harivaṃśa includes many episodes of Kṛṣṇa’s pastimes (līlā) and his battles
with various demons. These accounts are also found in the Viṣṇu Purāṇa.
Comparing the narratives in both sources, the versions in the Harivaṃśa are
usually much longer, more detailed and closer in style to the martial cast of the
Mahābhārata. The descriptions of some of Kṛṣṇa’s encounters with various
demons in the Viṣṇu Purāṇa, for example, are little more than caricatures when
compared with earlier versions in the Harivaṃśa. The Viṣṇu Purāṇa seems to
skip with almost indecent haste from one episode to the next. Many of the
events of Kṛṣṇa’s early life, which are fully eshed out in rip-roaring detail in the
Harivaṃśa (see, for example, the wrestling match and death of Kaṃsa, HV 72–
76), are stripped to their bare narrative bones in the Viṣṇu Purāṇa. I wonder
whether the authors of the Viṣṇu Purāṇa expected their audience to be so
familiar with the specic episodes that there was no need to retell them in detail.
On the other hand, they ll this narrative skeleton with songs of praise to elevate
the sentiment of bhakti—an element conspicuously absent from the
Harivaṃśa.
We cannot say with certainty whether the creators of the Viṣṇu Purāṇa drew
directly from the Harivaṃśa or from some intermediate or common source.
Nor can we be certain of the relationship between the Viṣṇu Purāṇa and the
Bhāgavata Purāṇa. This later text attributes nearly double the number of
miraculous feats to Kṛṣṇa and is saturated with the emotion of bhakti. Hardly a
verse slips past without a sententious observation. These three sources occupy a
continuum. The Harivaṃśa at one end is long on narrative and short on
sentiment. In the middle is the Viṣṇu Purāṇa, which is moderately concerned
with both aspects. At the other extreme is the Bhāgatava Purāṇa, which is less
focused on narrative, but is strongly committed to devotion (Preciado-Solis
1984: 42).
The Viṣṇu Purāṇa may have been a direct source or inspiration for the
Bhāgavata Purāṇa, but its relationship with another purāṇa, the Brahma, is
also worth noting. For example, the narrative of the sage Kaṇḍu, who was
distracted from his ascetic practice by the apsaras Pramlocā in the Viṣṇu Purāṇa
(1.15.13–52), is found word for word with only trivial dierences in the
Brahma Purāṇa (69.69–106). Nearly one-quarter of the Viṣṇu Purāṇa,
covering the whole of the Kṛṣṇa story, from his advent to his withdrawal from
the world (5.1.22–5.38.93), is also found word for word in the Brahma Purāṇa
(72.8–103.95). The only substantial change appears to be in the framing of the
narrative. In the Viṣṇu Purāṇa, Parāśara is narrating the story to Maitreya, but
in the Brahma Purāṇa, Vyāsa is instructing a community of sages. It is generally
assumed that the Viṣṇu Purāṇa is the earlier of the two, so the creators of the
Brahma Purāṇa appear to have copied the Viṣṇu Purāṇa or some similar
source. This in itself reveals something interesting about purāṇic intertextuality
and the process of textual creation in Sanskritic literary culture.
The nature of Viṣṇu
Viṣṇu is often depicted as a bluish four-armed deity holding the discus known as
Sudarśana (the ‘Splendid One’), a mace, a lotus and a conch whose sound robs
enemies of their strength. His consort Lakṣmī (also known as Śrī), the goddess of
prosperity, is sometimes standing by his side. Viṣṇu is also seen reclining on the
cosmic ocean, sheltered by the fanned hoods of the many-headed serpent Śeṣa.
The deity is usually wearing yellow robes, garlands and jewels. On his chest is a
whorl of hair known as Śrīvatsa—afeature occasionally mentioned in the Viṣṇu
Purāṇa. When travelling, he rides on Garuḍa, king of birds and arch enemy of
all serpents.
Viṣṇu has been a member of the Hindu pantheon for a very long time, but he
arose from humble beginnings. The Ṛg Veda (RV; see below) dates from, at the
very latest, the second millennium before the current era. It contains just over
1,000 songs of praise to several dozen elemental deities, but only one song (ṚV
1.154) is dedicated exclusively to Viṣṇu—specically, his pacing out of the
universe. Five others (ṚV 1.155, 1.156, 6.69, 7.99, 7.100) mention him in
company with Indra, the king of gods. Viṣṇu was certainly not one of the more
prominent or signicant deities at this early stage.
The Upaniṣads are a set of philosophical texts somewhat more recent than the
Vedas. Here we see the emergence of the concept of brahman—an impersonal
all-encompassing reality, of which all deities and the rest of creation are a part
and which permeates everything. There is no suitable English equivalent for the
term brahman, which I have reluctantly translated as ‘the Absolute’. In the
Upaniṣads, we start to see the idea that Viṣṇu himself is indeed brahman, the
supreme reality—a concept that thoroughly pervades the Viṣṇu Purāṇa. To be
fair, this same status is attributed to other deities as well. Within the Śaiva
tradition, the deity Śiva is said to be the highest Absolute, and in the Śākta
tradition, it is the great goddess Devī. In later traditions, Kṛṣṇa alone or with his
consort Rādhā are equated with the Absolute at the heart of all reality.
Another important early thread of Hindu thought is the concept of the trimūrti
or ‘three bodies’. These include the original Vedic creator deity, Brahmā (not to
be confused with brahman), Viṣṇu as the preserver and maintainer of the
universe and Śiva, also known as Rudra (the ‘Terrible One’), who destroys the
world at the end of each era. We frequently encounter this Hindu trinity in our
text, but always with the understanding that Viṣṇu is also the Absolute and
highest overarching reality. Thus, Brahmā emerges from a lotus at Viṣṇu’s navel
and creates the world at his behest. Viṣṇu the Absolute awkwardly appears as
Viṣṇu the preserver, and even Śiva-Rudra the destroyer is a manifestation of this
deity.
Cyclical existence—also known as rebirth, saṃsāra, transmigration or
reincarnation—lies at the heart of Hindu, Buddhist and Jain beliefs. With
certain variations, these traditions share the idea that all beings possess an
indestructible element—a soul, an ātman or a consciousness—which passes
after death into another body. As a result of one’s actions (karma) in this life, a
being acquires merit or demerit and is consequently reborn in a more or less
desirable womb. The hierarchy of lifeforms varies from tradition to tradition,
but there is basic agreement that there are hell realms below us, then animals, we
humans in the middle and gods above us. Lower lifeforms may move up the
ladder if they are lucky, but even gods burn up their merit and eventually fall
back to lower realms.
The cycle of birth, death and rebirth continues forever, unless one can escape.
Dierent traditions have dierent roadmaps for this—known as liberation or
mokṣa. Liberation, as presented in the Viṣṇu Purāṇa, is a merging with, or
dissolution into, the Absolute, which is synonymous with the highest state of
Viṣṇu. This is achieved by those who cultivate the deepest devotion to the
Divine and those who realise that the universe and all it holds are ultimately no
dierent to the deity and indeed oneself. This perhaps constitutes the central
theological message of our text.
Thus, the Viṣṇu Purāṇa represents a joyous jumble of Vaiṣṇava theologies from
dierent periods and traditions: Viṣṇu as the supreme deity, as the ineable
brahman or Absolute, as one of the ‘purāṇic’ trinity, the preserver of the
universe and as the highest state of liberation from cyclical existence.
Viṣṇu and Kṛṣṇa
Viṣṇu also causes aspects (aṃśa) of himself to manifest in the universe. These are
known as avatāras, as they have ‘crossed down’ into the world. The ten forms
commonly listed are the sh, tortoise, boar, the demon-slaying man-lion, the
dwarf who paced out the universe in three strides, the murderous brahmin
Paraśurāma, Rāma, the hero of his own epic, Kṛṣṇa, who is arguably the hero of
this epic, the Buddha (yes, the Buddha) and Kalki, the sword-wielding
manifestation of the future, who will cleanse the world of evil. Earlier texts like
the Mahābhārata list four, six or eight avatāras, while a later source, the
Bhāgavata Purāṇa, which generally strives to outdo the Viṣṇu Purāṇa, gives
twenty-two.
By far the most important manifestation of Viṣṇu in this purāṇa is Kṛṣṇa. Some
scholarly authorities believe that Kṛṣṇa was originally a minor local deity of
herding people who was subsequently incorporated into the mainstream Hindu
pantheon. In fact, the Viṣṇu Purāṇa without Kṛṣṇa is unthinkable, but the
relationship between Viṣṇu and Kṛṣṇa is more complicated than one simply
being the manifestation of the other. There seem to be three dierent
relationships. For much of our text, Kṛṣṇa simply is Viṣṇu. They are one and the
same entity and their names and epithets are used interchangeably—sometimes
even within the same or consecutive verses. Second, Kṛṣṇa appears as one among
a number of manifestations of Viṣṇu, as mentioned above, but is less than
Viṣṇu, being just a part or an aspect of the Divine. This is also a very common
mode of representation inthe Viṣṇu Purāṇa.
At the start of Book Five, we learn that Kṛṣṇa appeared in the world as ‘anaspect
of Viṣṇu’s aspect’ (aṃśāṃśena; 5.1.3). This may be a reference to the fact that
Viṣṇu let two of his hairs, one black and one white, fall to earth, where they
became Balarāma and Kṛṣṇa, respectively (5.1.61). Kṛṣṇa is an aspect of the hair,
which is itself an aspect of Viṣṇu. We also discover that Kṛṣṇa’s elder brother is
an aspect of the divine serpent Śeṣa. As that being is itself an aspect of Viṣṇu,
Balarāma is also said to be ‘an aspect of an aspect’ of the deity (5.1.73).
Book Five focuses almost exclusively on Kṛṣṇa and is, in many ways, the most
accessible, ardent and signicant part of the Viṣṇu Purāṇa. Why it would seek to
downgrade its central character in the opening verses is unclear. It is interesting
to reect on the fact that in later Vaiṣṇava traditions, especially the Gauḍīya sects
originating from Bengal, Kṛṣṇa totally eclipses Viṣṇu. Itis he who is the ultimate
being, and Viṣṇu is a mere manifestation of him, not vice versa, as in earlier
sources.5
The irresistible cowherding youth, the adventurous lord of Dvārakā, as well as
Arjuna’s friend and condant during the Mahābhārata war—these three
dierent mythologies are tenuously linked with the name Kṛṣṇa, all of whom are
the Divine incarnate. The academic impulse is to try to tease these skeins apart,
but to a traditional audience and the faith community such an approach is
irrelevant, as are the age and authorship of the text. Viṣṇu is everything,
everything is Viṣṇu. The Viṣṇu Purāṇa is poetry, beauty and nectar to be
imbibed and relished.6
The other avatāras
Apart from Kṛṣṇa, most of the other avatāras are not particularly signicant in
the Viṣṇu Purāṇa. We hear how, during creation, Viṣṇu in the form of the boar
raised the world from the bottom of the cosmic ocean on the tip of his tusk. The
deity also manifested as Rāma, the hero of the Rāmāyaṇa, who defeats the
demon Rāvaṇa, abductor of Rāma’s wife, Sītā. A potted version of the story of
Rāma is included in the fourth book of the Viṣṇu Purāṇa (4.4.49–54). The sh
avatāra, we know from other sources, saves humanity from a cataclysmic ood
that closely resembles the Biblical event, right down to the ark. When the gods
sought to churn the nectar of immortality from the Ocean of Milk, Viṣṇu
manifested as a tortoise so the churning stick could rest on his back. In the form
of a dwarf, he asked the demon king Bali for as much land as he could cover in
three steps. Bali agreed, but the deity then assumed a giant cosmic form and
‘paced out the threefold world with three heroic strides’ (5.5.17). Viṣṇu
manifested as Paraśurāma, the irascible brahmin who repeatedly exterminated
the entire class of warriors, the kṣatriyas, as he believed they were abusing their
power. The nal avatāra is yet to come. He is named Kalki, and we are told he
will be imbued with ‘eight qualities and perfections, greatness and irresistible
power’. Kalki will sweep away all barbarians to reestablish virtue in the world,
and those who wake ‘when this night has passed, will be stainless, clear and pure’
(4.24.20).
The role of the Buddha in the Viṣṇu Purāṇa is a curious one. Many other
sources maintain that the Buddha was an avatāra of Viṣṇu.
TheEnlightenedOne appears in the Viṣṇu Purāṇa not in this form, but as a
phantom brought forth by the deity to confuse the demigods. In Book Three,
the deities are locked in one of their never-ending battles with the demons and,
at this point in the narrative, they seem to be losing. To assist them, Viṣṇu
creates a phantom (māyāmoha), who teaches the demons thinly disguised
religious dogma that closely resembles the teachings of Jainism and Buddhism.
The demigods are seduced by these heretical ideas and abandon the true religion
of the Vedas. Once the demigods are weakened in this way, the gods are able to
regain the upper hand and overcome them, at least for the short term (3.17–18).
The purāṇic thought-world
The Viṣṇu Purāṇa was created within a particular conceptual universe, its
‘thought-world’. It reects this universe and also serves to perpetuate it. The
oldest stratum of the Viṣṇu Purāṇa’s thought-world are the Vedas. Theword
veda means ‘knowledge’ and is related to words like ‘wit’, ‘witness’ and ‘wisdom’
in English. The Vedas are anthologies of songs of praise, largely devoted to
elemental deities, such as Agni, god of re, Sūrya, the sun god, Uṣas, the goddess
of dawn, and Vāyu, god of winds. The recurrent themes in the Vedas largely
reect the existential concerns of nomadic herding people: they need sun and
rain to ensure good pasture, strong bulls to lead the herd, sons to perpetuate the
family, victory in battle and protection from all sorts of night-ranging demons.
No-one knows how old the Vedas are. The traditional view, such as that given in
the Viṣṇu Purāṇa, is that they pre-date the universe. Current scholarly
consensus holds that they date from at least 1,500 years before the current era.
The evidence for this dating is wafer-thin and the Vedas could in fact be
considerably older. In any case, they are the earliest surviving examples of Indo-
European literature.
The most important Veda is the Ṛg, the ‘Veda of Verses’. It consists of just over
1,000 songs (a total of about 10,000 verses) arranged in 10 books according to
the priestly family said to preserve them.7 The Sāma Veda, or ‘Veda of Songs’,
has about 1,500 verses from the Ṛg Veda (one-sixth of the total), arranged either
by the metre in which they are composed or by the deity to whom they are
dedicated. Songs from the Sāma Veda are chanted during rituals. There are
several references to the sound of the Sāma Veda in the Viṣṇu Purāṇa. The
Yajur Veda, or ‘Veda of Formulae’, contains nearly 2,000 verses. These are
largely sacred utterances or mantras used during rituals. Sometimes a fourth, the
Atharva Veda, is mentioned in connection with the other three. This anthology
of 700 songs contains about 6,000 mantras, including spells to ward o disease,
snakes and other evils, as well as prayers for health and welfare.
For our purposes, and throughout much of Indian history, the literary content
of the Vedas is not as important as their symbolic value. They were composed in
an early dialect of Sanskrit that is often dicult, and in some cases impossible, to
understand. In practice, their power lies in their sound and, in literature, their
usefulness lies in their potency as a symbol of authority, validity and antiquity.
We see this in the way the Vedas are employed in the Viṣṇu Purāṇa.
The Vedas were at the heart of a traditional brahminical education. A boy at the
age of six was sent to live in the home of his guru—usually a male relative—and,
as we see from the Viṣṇu Purāṇa, the student would be required to learn a
certain number of Vedic and ancillary texts by heart. Even today, the family
names Dvivedi, Trivedi and Chaturvedi indicate the number of Vedic texts—
two, three or four—clan members are supposed to have mastered.
The Vedas have great creative potential. The creation of the universe is said to be
ordained by these texts and carried out in accordance with their dictates. As the
Vedas carry the highest possible symbolic value, the ultimate accolade is to call
something ‘the equal of the Vedas’. Thus, in the Viṣṇu Purāṇa, the deity Viṣṇu–
Kṛṣṇa is said to embody these texts or, more simply, to be the Vedas (1.4.22).
Authors of Sanskrit texts often appropriate Vedic prestige to elevate their own
words. For example, the Mahābhārata, Rāmāyaṇa and the Bhāgatava Purāṇas
all refer to themselves as ‘the fth Veda’. Towards the end of the Viṣṇu Purāṇa,
the main narrator, Parāśara, claims that this text is also ‘the equal of the Vedas’
(6.8.12).
Conversely, the direst accusation one can make about a person is that he or she
insults or disregards the Vedas. This is the most common accusation laid against
‘heretics’, which in the Viṣṇu Purāṇa usually indicates adherents of non-Hindu
traditions such as Buddhists, Jains and possibly Tantric practitioners.
Dishonouring or selling the Vedas leads to a hell realm called Lavaṇa, the ‘Salty
Hell’ (2.6.13). As we have seen, to abandon the Vedic path of true religion will
certainly lead to one’s downfall.
y
The Vedas disappear from the world when it is destroyed at the end of each
cosmic cycle. The deity then creates seven sages whose job it is to ‘hear’ the
sound of the Vedas, which continue to reverberate and animate the cosmos, and
to bring them down to earth again. Thus, Vedic texts are also known as śruti,
‘that which is heard’. Each new age also has a Vyāsa, a sage who again divides the
undierentiated verses into their four anthologies.
These Vedic texts are used primarily in ritual, the most important of which is the
sacrice. There are two main kinds of sacricial act. In one, the juice of an
unidentied plant known as soma is oered into a re or drunk. Inthe other,
claried butter or ghee is oered. As the oblations are made, relevant texts are
recited and ritual cries of vaṣat, svadhā, svāhā and oṃ are made. There are
several mentions of these cries in the Viṣṇu Purāṇa. Inthese rituals, the oblation
is carried to the gods by re personied as Agni. We also read of the deities being
invited to the sacrice, where, seated on mats of sacred grass known as kuśa, they
receive their due portion of the oerings. The gods are nourished by the
oblations and, if properly satised, provide rain. Rain of course enables all life to
thrive and supplies the necessities for further sacrices. Thus, the sacrice, gods
and humankind exist in a sort ofcircular symbiotic relationship.
The most extreme ritual is the Aśvamedha or horse-sacrice. This is said to be
undertaken by a king to proclaim and consolidate his sovereignty. Aconsecrated
horse is allowed to wander freely for a year, accompanied by an armed force. Any
territory the horse traverses is claimed by the king. After a year, the horse is
brought back and killed. Were Aśvamedhas ever actually carried out or are they a
literary ction? While there are historical records of Aśvamedhas being
performed, it is hard to imagine that every particular detail would be followed;
the queen, for example, is required to have sexual intercourse with the horse after
it has been sacriced. Whether Aśvamedhas were real or not, they have a literary
reality and are the ultimate source of religious merit. There are several references
in the Viṣṇu Purāṇa to events or practices that generate ‘as much merit as an
Aśvamedha’ or words to that eect.
The idealised society of the brahminical imagination consists of four
communities or orders—a system that rst appeared in the most recent layer of
the Vedas. The Sanskrit term for these communities is varṇa, meaning ‘colour’,
and has historically been translated as ‘caste’ or ‘class’. This system may reect
some social reality prevalent in Vedic times, but its relationship to reality in later
periods is less clear. What is clear, however, is that varṇa remains a powerful and
pervasive concept in the Viṣṇu Purāṇa and, in various forms, continues to shape
Hindu societies to this day.
The four orders are as follows: rst, the brahmins or priestly community are
chiey responsible for ritual practice and performing the sacrice. To do this,
they must master the texts, and they live o the fees they receive for ritual
practices they undertake on behalf of others. The kṣatriyas are the warrior
community and, in this idealised world, they furnish kings to rule the state. It is
the duty of kṣatriyas to wage war and to defend the realm and its population.
The third community is that of the vaiśyas, whose occupations include animal
husbandry, trade and agriculture. These three orders are known as the ‘twice-
born’, because sons in these communities undergo a second, spiritual, rebirth
when they are initiated into a school of Vedic study and receive their sacred
thread. Although sacrice and ritual practice are the special duties of brahmins,
members of all three twice-born communities are entitled to study the Vedas and
perform sacrices.
The fourth community is that of the śūdras. This order is mentioned only
briey in the Vedas, and only in those sections thought to be more recent. By the
time of the epics and purāṇas, the concept of an underclass of servants was
rmly entrenched. The Viṣṇu Purāṇa also allows members of this class to
practice a trade or craft. They may undertake rituals for their own ancestors, but
for any other rites they must engage members of other communities on their
behalf. The Viṣṇu Purāṇa declares not only that the system of four orders, the
cāturvarṇya, is the natural structure of society in this world, but also that
societies on the other six continents that make up the mythical purāṇic universe
are all structured on similar lines.
Another important concept that is fundamental to traditional brahminical
dogma is the four stages of life (caturāśrama), through which all pious
individuals, especially brahmins, are theoretically expected to pass. The rst stage
is that of the celibate student or brahmacārin. As mentioned, between the ages
of six and eighteen, a boy is expected to live with his guru to receive his
education. This consists of learning Sanskrit and mastering one or more
branches of Vedic recitation and practice. At the completion of this phase, the
student recompenses his teacher with a fee, the guru-dakṣiṇā, and may then
choose to marry. The young man then embarks on the second stage, the life of
the householder (gṛhastha). In old age, the pious individual will leave his
responsibilities with his sons and set out for the forest (vanaprastha). There he
‘should live on leaves and roots and berries, his hair and beard and matted locks
untended’. He is supposed to sleep on the ground and should welcome all
comers as guests (3.9.19). During the fourth and nal stage, that of the
wandering ascetic (saṃyāsin), the devotee abandons the forest and lives with no
xed abode: ‘He’ll stay in a village for just one night, or in a city for ve, lest he
start to like or loathe them’, begging food as he goes (3.9.28). Certainly, the rst
two stages were adhered to in premodern times and are still today. The third and
fourth stages remain powerful ideals, even if rarely followed.
In addition to the stages of life, another important concept in the purāṇic
thought-world are the goals of human existence (puruṣārtha). The rst of these
is love or desire (kāma), especially in a physical sense. The second is wealth or
material wellbeing (artha), in the sense that human life has certain physical
requirements that need to be met. The third is dharma, which I usually translate
as virtue, but which also carries the sense of correct conduct, especially in
relation to the responsibilities of one’s community and stage of life. More
broadly, it has the senses of religion or spiritual life and practice. These three are
often spoken of, but sometimes a fourth—liberation from cyclical existence or
mokṣa—is added.
The Viṣṇu Purāṇa contains an inherently conservative social message that seeks
to preserve the community structure described above. Punishments are
prescribed for individuals who neglect or stray from the duties of their
community. On the other hand, sticking to one’s communal role, as we are
frequently reminded, is one of the ways a devout individual will be rewarded
with heaven or liberation.
Divine and semi-divine beings
The purāṇic thought-world includes a rich ecosystem of supernatural beings. At
the apex are the deities or gods known as suras or devas. These are in general the
old Vedic deities led by their king, Indra, and include the creator, Brahmā, the
‘grandsire of the world’; the generally destructive and unruly Śiva-Rudra; the
heavenly twins known as the Aśvins; Varuṇa, god of oceans and waters; as well as
the Agnis and Maruts, gods of re and winds, respectively. A group of deities
were the sons of a sage called Kaśyapa and his wife and are called Ādityas after
her. Other frequently mentioned deities include the Sun, Moon and Earth and
several undierentiated hosts of gods known as the Viśvadevas, Vasus and
Sādhyas. In the Viṣṇu Purāṇa, there are many mentions of the ‘thirteen great
deities’ of whom Indra is the head, but the precise membership of this list varies.
Many of these deities are said to have Indo-European precursors and may be
‘related’ to the gods of Greece and Rome.
The sage Kaśyapa, from whom the gods were descended, had another wife, Diti.
She gave birth to the demonic demigods known as the Daityas. The Daityas are
often mentioned in the same breath as the Dānavas, the ospring of Danu,
another of Kaśyapa’s wives. These two tribes of half-brothers—asuras or ‘not-
gods’—never got on with the suras and are locked in an eternal struggle with
them for sovereignty over the universe. Usually the demigods seem to have the
upper hand, and the gods are often reduced to seeking assistance from Viṣṇu.
They supplicate the supreme being with eusive praise and he agrees to assist
them. Granted some divine boon, the gods are thereby able to win the
immediate battle, but the eternal war between good and evil drags on forever.
The demigods are in general much more interesting than their godly brothers.
They are ‘deceitful, ignorant, impatient and unrestrained’ (3.17.18). They rage
and fume, curse and swear, which makes their diction all the more lively.
Demigods occasionally appear in the world of mortals. They all have
supernatural powers, such as the ability to y through the air and change shape
at will. Most notable among the Daityas is the king Hiraṇyakaśipu, who had
terrible trouble with his son Prahlāda. This demon lad betrayed his demonic
roots and became enamoured of the divine ideology of Viṣṇu, his father’s
nemesis (1.15–20).
There are several other species of less-important semi-divine beings. Siddhas are
highly accomplished saints or sages who have acquired supernatural powers.
They do not have much to do in our text but turn up occasionally to sing the
praises of Viṣṇu–Kṛṣṇa. Gandharvas are described in many sources as ‘celestial
musicians’. The Viṣṇu Purāṇa questionably claims that their name arises from
the fact that they were born ‘drinking speech’ (1.5.46). They are handsome and,
like the siddhas, their main function in our text is to sing the praises of the deity.
Apsarases are hosts of semi-divine female beings with supernatural powers and
irresistible charms. If a deity ever needs to distract a sage from his meditation, he
usually sends one of these beautiful females to do the job. Apart from seducing
y j p g
sages, the main role for apsarases in our text is to sing and dance in honour of the
deities.
Nāgas are semi-divine serpent spirits that are neither particularly benevolentnor
malevolent. We know from visual art that they resemble humans from the waist
up, with a snake’s body and tail from the waist down. Among the most famous
nāgas are Śeṣa, the benign many-headed serpent who forms a couch for Viṣṇu to
recline on, and venomous Kāliya, whom Kṛṣṇa defeats in battle. Nāgas reside
either in the waters or in the lower realms, where, like other Indo-European
dragons to whom they are probably related, they hoard treasure. In our text,
nāgas are described as ‘fork-tongued, resilient, cruel and bent on pleasure’
(3.17.23).
Supernatural yakṣas are generally innocuous but somewhat shadowy in the
Viṣṇu Purāṇa. They have frivolous hearts, lack discernment and hanker after
sensual pleasures (3.17.19). Our text oers a fanciful etymology, claiming that
they are named because of their desire for food (jakṣaṇa; 1.5.43). In other
Sanskrit literature—notably Kālidāsa’s courtly poem Meghadūta—they are the
attendants of Kubera, god of wealth.
Among the more malevolent beings are rākṣasas, guhyakas and paiśācas—all
hideous night-ranging demons who feed on human esh. Parāśara, the narrator
of the Viṣṇu Purāṇa, should know about these, as his own father was eaten by
one. Described as ‘cruel, deceptive, erce and dark’ (3.17.20), they continually
strive to disrupt the sacrices conducted by sages, in order to weaken the gods.
There are several other species of semi-divine being—some good and others bad
—in the Viṣṇu Purāṇa, but they are usually mentioned only in lists and play no
active role in the narrative. These include celestial musicians known as cāraṇas
and vidyādharas, and kiṃnaras and kimpuruṣas (both of which literally mean
‘What kind of person?!’) and disease-causing spirits known as kūṣmāṇḍas.
Elements of the Viṣṇu Purāṇa
Overall frame
The Viṣṇu Purāṇa is framed simply as a dialogue between two legendary sages,
Parāśara and his disciple Maitreya. This in itself distinguishes the Viṣṇu Purāṇa
from most other purāṇas and the epics, which have much more complex
framing structures. Typically, the primary storyteller is awandering seer, such as
Lomaharṣaṇa or Ugraśravas, who arrives at the Naimiṣa forest, where he narrates
the story to the assembled sages led by Śaunaka. The narrator’s story may be a
direct account, but more often it is the repetition of another story told by a third
or even a fourth party.
Parāśara explains to Maitreya that the Viṣṇu Purāṇa was rst related by the
original creator deity, Brahmā, grandsire of the world. From Brahmā, the
narrative was passed orally from one listener to another. The lineage as
recounted in the Viṣṇu Purāṇa consists of about twenty gures and includes
divine sages, various semi-divine serpents, a river goddess and some residents of
the underworld, before it nally reaches Parāśara, who relays the text in full to
his inquisitive disciple.
Both Parāśara and Maitreya are prominent gures elsewhere in Sanskrit
literature. Parāśara was the grandson of Vasiṣṭha, one of the original Seven Seers
who are present at the beginning of every era, and domestic chaplain to Rāma
and the Solar Dynasty. Parāśara is said to be the disciple of the great law-giver,
Yājñavalkya, and was the Veda-vyāsa, or ‘arranger of the Vedas’, in a previous age.
Parāśara’s son Vyāsa, who arranged the Vedas in the ‘current’ age, was also the
composer and transmitter of many seminal texts, including the Mahābhārata
and many of the purāṇas. Parāśara himself appears as a character in the
Mahābhārata as the great-grandfather of both the Kauravas and the Pāṇḍavas,
the two warring families of cousins whose conict lies at the heart of the epic.
Another of Parāśara’s grandsons (also through Vyāsa) was the naked sage Śuka,
who recited the later Vaiṣṇava classic, the Bhāgavata Purāṇa. Thus, Parāśara
and his lineage are associated with three of the most important genres of Sanskrit
literature: Vedas, purāṇas and the epics.
Like his guru, Maitreya is a signicant stock character in the intertextual
network that unites many threads of the Sanskritic literary imagination.
Maitreya appears as a fully edged sage in the Mahābhārata, where he attempts
to persuade the warring parties to make peace. After the cataclysmic war has
nished, and while wandering the depopulated world, Maitreya comes upon
Vidura, another prominent gure. Maitreya teaches Vidura about the world and
the nature of reality. This discourse constitutes an important section of the
Bhāgavata Purāṇa mentioned above.
The dialogue between Parāśara and Maitreya, which constitutes the Viṣṇu
Purāṇa, takes place in deep mythological time. At one point, Parāśara mentions
that the ‘current’ ruling monarch is the king named Parīkṣit (4.20.13). This
character was the grandson of Arjuna, one of the ve Pāṇḍava brothers, the
heroes of the Mahābhārata, and one of the few to survive the war. We know
that Parāśara delivered this discourse long after Arjuna’s demise. This same king
Parīkṣit is said to have listened to the Bhāgavata Purāṇa on his deathbed. Thus,
the Viṣṇu Purāṇa is positioned in mythological time after the Mahābhārata
and before the Bhāgavata Purāṇa and is xed rmly between these two great
classics of the Sanskritarchive.
Each of the Viṣṇu Purāṇa’s six books and many intermediate sections begin
with Maitreya asking questions: What is the nature of the world? How did the
gods and other beings arise? Who are the Manus? And so on. When his guru has
answered in full, Maitreya usually replies, ‘You have told me everything I asked
about, now tell me about this’, and initiates a fresh topic. This dialogic structure
provides a clear framework for the narrative. It breaks the ow into manageable
units and serves to focus the audience’s attention on the matter in hand. It also
provides some narrative tension that draws the account forward.
Parāśara includes many subnarratives in his answers to Maitreya’s questions. As
early as the second chapter of the rst book, for example, he recounts astory that
his grandfather, Vasiṣṭha, had once told him. The Viṣṇu Purāṇa is mercifully
free of the complex, multiple embedded narratives that are common in other
purāṇas and other genres. Texts such as the epics and fable literature (kathā)
often have many levels of narrative framing: stories within stories within stories
—up to ve layers deep in the case of the Pañcatantra (Taylor 2007: 28). The
overall structure of the Viṣṇu Purāṇa is relatively simple, reaching a maximum
of three layers of narrative. Atits most complex, Parāśara tells Maitreya the story
of ‘Foolish’ Bharata, in which Bharata quotes the sage Ṛbhu lecturing Nidāgha
on the subject of the highest truth (2.13–16). Elsewhere, Parāśara tells a story
about how Bhīṣma recounted an episode he heard from a brahmin from
Kaliṅga. Thatbrahmin heard the story from a certain sage who could remember
his death at the end of a previous lifetime (3.7). All in all, the dialogic structure
of the Viṣṇu Purāṇa remains relatively easy to follow.
About 80 per cent of the Viṣṇu Purāṇa is written in verse, and the great bulk of
this is in a metre called Anuṣṭubh, consisting of four half-lines of eight syllables
each. Within each half-line, the rhythm of short and long syllables is generally
maintained. Anuṣṭubh is the ‘vanilla’ standard for Sanskrit narrative, epic and
purāṇic literature. The fact that so much is composed in verse reminds us that it
is to be chanted or, better still, sung. That is the reason I chose the medium of
blank verse to translate the Sanskrit Anuṣṭubhs of the Viṣṇu Purāṇa and have
tried to maintain a certain rhythm where appropriate in acknowledgement of
the nature ofthe root text.
The remaining 20 per cent of the Viṣṇu Purāṇa—almost the whole of the
fourth book—is written in prose. Why is this? This book, which describes the
lineages and deeds of the legendary Solar and Lunar dynasties, contains many
genealogical lists. There are similar lists in other parts of the text in verse, so it
cannot be argued that prose is better suited to genealogy. Similarly, the narrative
sections of Book Four, as opposed to the genealogical passages, are not essentially
dierent from narratives in other parts of the Viṣṇu Purāṇa. Perhaps the answer
lies in the fact that, to put it politely, the purāṇas are highly intertextual. Put less
politely, some sections appear to have been cobbled together from other sources.
Was Book Four included using a simple ‘cut and paste’ process from some other
prose text? A quick search for passages similar to random samples from this
book failed to reveal identical text elsewhere, but a systematic survey might
provide more insights. I have translated the Viṣṇu Purāṇa’s Sanskrit prose
passages into English prose.
If the form of the Viṣṇu Purāṇa is a combination of verse and prose, we can
think of its content as being of four kinds: narratives, genealogies, songs of praise
and didactic material. The narratives are the raison d’être for any purāṇa,
because, as mentioned above, the word purāṇa itself suggests ‘tales of ancient
times’ or, perhaps, ‘ancient accounts’. Narratives formthe backbone of the text
and cover the ve themes that dene the genre: thecreation of the world, its
subsequent re-creation, the origin of the gods and sages, the Manus and their
reigns as well as the deeds of the kings of the Solar and Lunar dynasties.
But what is the function of the long genealogical lists found throughout the
Viṣṇu Purāṇa? For the reader of an English translation they may not be the
most edifying or enjoyable reading experience, as they closely resemble the ‘He
begat … He begat …’ passages of the Old Testament. I suggest they full four
functions. First, genealogies of both legendary ‘human’ lineages, the Solar and
Lunar dynasties, begin with Brahmā, the original creator deity. This divine
origin ultimately lends sanctity and authority to every member of the lineage. In
this sense, the genealogical lists provide legitimacy. Second, the lists demonstrate,
for anyone with sucient detective skills, the relationship between every
signicant character in the purāṇic thought-world. Third, they provide the
logical framework for the narratives. Much of the Viṣṇu Purāṇa is in mythical
‘chronological’ order. When a genealogical list reaches a signicant character, the
authors press ‘pause’ and insert narratives relevant to that individual. The fourth
possible function of these passages is that they oer an opportunity for the
accumulation of merit. This aspect is suggested in part by contemporary oral
performance of purāṇic discourse. In these events, the simple act of hearing the
words is regarded as meritorious (Taylor 2016). This idea is backed up by the
Viṣṇu Purāṇa itself when Parāśara instructs his disciple:
As the saying goes, ‘The lineage of one who reects each day on Manu’s family, which descends
from Brahmā, is never broken.’ You should therefore listen to this lineage from start to nish,
Maitreya, as it will wash away all sins. (4.1.4–5)
In addition to the narratives and genealogical material, the Viṣṇu Purāṇa
includes more than twenty songs of praise of the deity. These are known as stotra
or stuti in Sanskrit and are one of the most important features of the Viṣṇu
Purāṇa and other works of Vaiṣṇava Bhakti literature. These stutis share a
number of prominent themes: Viṣṇu is the creator, preserver and destroyer of
the universe; he is without beginning or end; he is free from all qualities and
pervades all creation. He is the Absolute, the highest state and puruṣottama, the
supreme spirit. He abides within all beings, including gods, mortals, plants and
animals. These songs are sung by a wide variety of characters, including the
Earth herself, other deities, sages, humans and even the outstanding demon
Prahlāda. In contemporary performance of the Bhāgavata Purāṇa, these songs
of praise are regarded as the most important elements of the discourse (Taylor
2016: 85), and it is easy to imagine this was the case in oral performance of the
Viṣṇu Purāṇa in premodern times.
The didactic material—largely conned to the third book, ‘Society’—deals with
the details and practicalities of day-to-day life, from birth to death and
everything in between, dwelling in considerable detail on the performance of
śrāddha oerings to nourish one’s immediate ancestors. I will return to this in
the summary of Book Three below.
As indicated above, the organisation of the Viṣṇu Purāṇa is largely
‘chronological’, beginning with the creation of the world, running through to
the ‘present’, but also looking forward to the future when the world will come
to an end. That is not to say the whole text ows smoothly, as there are several
discontinuities in the narrative. Examples are Parāśara’s praise of Lakṣmī
(1.8.16–34), a hymn to the syllable Oṃ (3.3.22–31) and especially the story of
how Kṛṣṇa won the Syamantaka jewel (4.13). Chapters Five to Seven in the sixth
book, ‘Dissolution’, which present a debate about the relative benets of yoga
and sacrice, seem to have been tacked on to the end of the text. It is impossible
to say whether this is what some putative ‘original’ creator of the text intended
or whether later scholars or scribes added these passages. In any case, from a
stylistic and narrative point of view, these sections present noticeable
discontinuities.
The six books
Book One: Creation
Book One describes the creation and peopling of the world. Parāśara rst tells
Maitreya how his own father was eaten by a rākṣasa and how he subsequently
acquired knowledge of this purāṇa. He describes how Viṣṇu created the world
out of emptiness by agitating spirit and matter, and how the elements and senses
combine to form the cosmic egg that contains the whole universe. Chapter Two
includes a dicult abstract passage on the interaction of the cosmogonic
properties known as the Seen (vyakta) and Unseen (avyakta), Individuation
(ahaṃkāra) and Greatness (mahat). Parāśara interrupts his account of creation
to describe the units of time, which range from one nimeṣa or blink of the eye,
to one para, the lifespan of the deity Brahmā. In the form of a boar, Viṣṇu
catches the earth on the tip of his tusk and raises it from the oor of the cosmic
ocean, to the delight of the onlooking sages. The earth is then divided into seven
continents and is lled with plants, animals and humankind in four
communities.
People build houses and raise crops, and the rst patriarchs and a legendary ruler
known as Manu populate the earth. The irascible sage Durvāsas curses the gods,
who then churn the Ocean of Milk to win the nectar of immortality. The
princeling Dhruva is elevated to become the Pole Star through his devotion to
Viṣṇu. King Pṛthu is born from the hand of his dead father. Sages praise the
deity from the bottom of the ocean. A stunning apsaras seduces an
unsuspecting yogi and a girl is born from drops of sweat. Prahlāda, the son of
the demon king, becomes a devotee of Viṣṇu and undergoes terrible tortures,
but sticks to his beliefs and nally achieves liberation. We are reminded by
Parāśara that Viṣṇu is brahman, the ineable Absolute.
Book Two: The World
This book falls into two parts, the rst of which deals with what we might call
geography and astronomy. The world within the cosmic egg consists of the
middle realm, which constitutes ‘our’ world, with lower realms below us and
other realms above. This middle realm includes seven continents in the form of
concentric rings, with each successive ring being twice as wide as the one within
it. The seven continents are poetically named Rose-Apple, Pipal, Cottonwood,
Kuśa-Grass, Crane, Teak and Banyan. They are separated by oceans of saltwater,
syrup, wine, ghee, whey, milk and freshwater, respectively.
Each continent is divided into seven regions by seven mountain ranges and is
watered by seven major rivers. Every land has one sovereign with seven sons, each
of whom rules a region. A society of four communities—not coincidentally
analogous to the four orders in ‘our’ world—inhabits each continent. The
central continent, Rose-Apple or Jambūdvīpa, has the cosmic Mount Meru at
its centre. One of Jambūdvīpa’s regions, Bhārata—named after its regent,
Bharata—is now known as India. The Viṣṇu Purāṇa says: ‘More fortunate than
the gods are those who live in Bhārata, the land that leads to heaven and beyond’
(2.3.24), as this is the only region where sacrice, the precursor to liberation, is
possible.
Below us are seven realms inhabited by Dānavas, Daityas and nāgas, which are
even more splendid than those above. But below them lie twenty-eight hell
realms, each with its own exquisite tortures. All classes of sinners are catered for:
those whose crimes range from killing their guru to starting dinner before their
father, selling cochineal or feeding cats. Special hells are reserved for actors,
shermen and vandals who upset beehives. Students of religious studies who
ejaculate while napping are in for a torrid time. Fortunately, meditation on
Viṣṇu is prescribed as the atonement for all these crimes.
Above us are the upper realms, including the orbits of the sun, moon, planets
and seven higher spheres. A challenging technical passage on the apparent
annual movement of the sun and calendrical science is followed by a more
readable chapter about rain.
The second half of this book, consisting of four chapters, contains
aphilosophical narrative delivered by the wise fool Bharata (no relation to the
king of the same name above). This Bharata teaches the king of Sauvīra about
the nature of reality, in which he recounts a snappy and amusing dialogue
between two sages, Ṛbhu and Nidāgha.
Book Three: Society
This book is largely about the Vedas, their origin, arrangement, rituals and
ecacy. The rst few chapters describe the Manus, the legendary rulers who
reign over vast intervals of cosmic time called Manvantaras or Manu-periods. Six
Manus have already passed. We are in the period of the seventh, Vaivasvata, and
there are seven more to come. In addition to its own Manu, each Manvantara
has its own set of deities and seven sages who will ‘hear’ the Vedas anew. The
fourteen Manus reign for a total of one thousand cycles of four ages—Kṛta,
Tretā, Dvāpara and Kali—which together make one aeon or kalpa. In every
Dvāpara age, a Veda-vyāsa (literally, a ‘Veda-arranger’) appears to divide the
primeval and ever-existent Veda into four parts. Eachof the four Vedas is further
split into branches that are entrusted to various sages.
In Chapter Seven, Maitreya asks how one may escape hell. The answer is given in
a lively dialogue in which Yama, the lord of death, instructs his servants to ignore
the pious devotees of Viṣṇu when collecting souls for punishment. The rest of
this book describes various Vedic life rituals pertaining to birth, marriage, daily
practices, conduct in the bedroom, death and sacrices for the ancestors known
as śrāddha. Nine chapters (Eight to Sixteen) are in the form of an embedded
dialogue between the sages Aurva and Sagara.
Book Three includes sections on how to choose a wife and name a son. Chapter
Eleven describes a day in the life of a brahmin gentleman, and ChapterTwelve
provides dos and don’ts for the wise, including such good advice as, ‘Avoid
animals with tusks and horns’ and ‘Don’t blow your nose atmealtimes’.
This book ends with an episode in which Viṣṇu creates a phantom. This being
closely resembles, rst, a Jain ascetic and, then, a Buddhist monk, to trick the
demigods into abandoning the Vedas. Once the demigods have strayed from the
path of true religion, the gods easily defeat them. This last section oers a
glimpse into the types of religious debates and tensions that may have been
experienced during the period of the Viṣṇu Purāṇa’s development.
Book Four: The Royal Dynasties
The fourth book is largely ‘historical’, as it describes the kings of the Solar and
Lunar dynasties. This topic, like the description of the Manvantaras in Book
Three, is one of the ve themes, or pañca-lakṣaṇa, that dene apurāṇa. Book
Four represents a signicant change of pace as it is nearlyall in prose, except for
several embedded songs of praise and verses quoted from other sources. It is
worth reading this book carefully, even the long genealogical lists, as doing so
will ‘wash away all misdeeds’, we are assured.
After the creator deity Brahmā arose from the cosmic egg, the patriarch, Dakṣa,
was born from his right thumb. Dakṣa’s daughter was Aditi, who gave birth to
the Sun. The Solar Dynasty begins with the son of the Sun, Manu Vaivasvata.
This book detours through many subnarratives as it describes the Solar lineage,
including many folk etymologies to explain the origins of various names. We
read of King Yuvanāśva, the man who gave birth to a son. The sage Saubhari
lived underwater, where he made friends with a sh but abandoned his vows to
have children. Sagara’s sixty thousand sons excavated the ocean while searching
for a missing horse. A king named Kalmāṣapāda, like a modern vampire, turned
into a rākaṣasa and dined on human esh at night. This section includes the
legend of King Nimi, which explains why all animals blink.
Included in the Solar Dynasty is Rāma, hero of the Rāmāyaṇa, whose story
appears here in highly abbreviated form. Vālmīki’s hegemonic version of the epic
ends with Rāma’s consort Sītā in miserable exile and her return to Mother Earth.
The Viṣṇu Purāṇa’s potted version, by contrast, concludes on a happy note,
with Sītā safely lodged in Ayodhyā. This raises the interesting possibility that this
section of the Viṣṇu Purāṇa may have been composed before Vālmīki’s
orthodox and anticlimactic narrative swamped most other versions.
Like the Solar Dynasty, the Lunar Dynasty also originated with Brahmā. This
deity had a son, Atri, whose son was Soma, the Moon personied. Soma’s rst
son, Budha (no relation to the Buddha with two ds), was abandoned in a
reedbed, just like Moses of the Old Testament. This section also contains dozens
of iconic subnarratives: King Purūravas’s ill-starred aair with an apsaras who
kept two pet sheep in her bedroom; King Jahnu, who drank the Gaṅgā River
dry; a mother-and-daughter pair who swapped bowls of magic porridge; King
Raji, who did a deal with deities and won sovereignty over the gods; and Yayāti,
who convinced his son to trade his youthfulness for his own old age. Chapter
Thirteen includes the strange and somewhat inconsequential narrative of how
Kṛṣṇa acquired the magnicent Syamantaka jewel. As mentioned above, this
story seems out of place as it recounts this famous episode in the life of Kṛṣṇa,
even though we do not reach his birth until a later chapter.
Book Four includes the ancestors of the Pāṇḍavas and Kauravas, the heroes of
the Mahābhārata, and their descendants, including King Parīkṣit, ‘whorules all
the world today in accord with virtue’ (4.20.13). Parāśara names the kings who
will rule in future and foretells the existence of some of India’s well-known early
dynasties, including the Mauryas, Śuṅgas and Guptas. This is as close to
veriable history as the Viṣṇu Purāṇa gets. As the last-named dynasty ruled
until the middle of the sixth century CE, we may assume that this passage of the
Viṣṇu Purāṇa was composed during or after the Gupta Empire.
The age of Kali will come to an end with these lineages, and the Viṣṇu Purāṇa
gives a damning description of this period of decadence. Parāśara closes the book
with a pithy observation on the futility of human endeavour and the
mercilessness of time: ‘Bhagīratha, Sagara, Kakutstha and Rāvaṇa, Rāma,
Lakṣmaṇa, Yudhiṣṭhira and the others—there’s no doubt they all existed, but
where are they now? We just don’t know’ (4.24.68).
Book Five: Kṛṣṇa
Book Five is really the heart of the Viṣṇu Purāṇa, as, in the broadest sense, the
preceding four books have all been building towards this climax: the advent,
exploits and eventual withdrawal of Viṣṇu’s manifestation in theform of Kṛṣṇa.
The book opens in the city of Mathurā with the wedding of Kṛṣṇa’s parents,
Vasudeva and Devakī. This happy event is spoiled when a disembodied voice
from the heavens warns Kaṃsa, the king of Mathurā, that Devakī’s eighth child
will eventually destroy him. The king keeps the couple under lock and key for
years and murders each infant as it is born. Vasudeva, with divine intervention,
smuggles the eighth baby, Kṛṣṇa, out of the city and delivers him to the cattle-
herders’ camp across the river. There he places the baby in the bed of Yaśodā, the
head herder’s wife.
Kṛṣṇa and his elder brother Balarāma enjoy a bucolic childhood in the camp,
and exhibit prodigies such as overturning a fully laden wagon and uprooting two
huge arjuna trees. Kaṃsa sends a succession of demons to kill Kṛṣṇa, including
the ogress Pūtanā, and others in the forms of adonkey, a bull and a horse. This
book includes many other well-known episodes, such as the subjugation of the
serpent Kāliya, the raising of Mount Govardhana and Kṛṣṇa’s lovemaking with
the cowherding girls. It includes a delightful episode in which the girls, playing
detective, discover Kṛṣṇa’s lovemaking by interpreting his footprints on the
sandy forest oor (5.13).
Now a young adult, Kṛṣṇa leaves the cattle camp for the nearby city of Mathurā,
where his adventures continue. He confronts and kills his nemesis, Kaṃsa, and
becomes the leader of the Yādava clan. Kṛṣṇa leads his people across India to
establish a new capital at Dvārakā in the west. He abducts and marries Rukmiṇī,
and sires a vast tribe, the foremost of whom are his son Pradyumna and
grandson Aniruddha, whose exploits are described. In accordance with a
brahmin’s curse, the Yādava clansmen eventually fall on one another in a
murderous spree, leaving Kṛṣṇa alone alive. One day he is reclining in the forest
when a passing hunter mistakes his foot for a deer and shoots him with an arrow.
Thus, Viṣṇu’s manifestation as Kṛṣṇa and Book Five draw to a close.
Book Six: Dissolution
Just as the Viṣṇu Purāṇa begins with the creation of the world, it now
concludes with its multiple forms of dissolution. While the text states explicitly
that there are three types of destruction—causal, elemental and nal—it actually
begins with another, the destruction that takes place at the end of each Kali age.
It prefaces this with a description of this decadent time itself, some aspects of
which may be disturbingly familiar. At the end of the age of Kali, the world is
destroyed, only to be recreated in the Kṛta, and the cycle of four ages begins
again.
The second type of cosmic destruction, causal dissolution, takes place at the end
of each aeon or kalpa, which consists of one thousand cycles of four ages, or
4.32 billion years. The world is then consumed by re, which is extinguished by
a cosmic deluge leaving nothing but a vast ocean on which the deity rests until
the universe is created again.
A kalpa is but a single day for the deity Brahmā, who is said to live for
onehundred of his own years, after which the elemental dissolution of the world
takes place. The very elements from which the universe is composed—earth, air,
re, water and space—are reabsorbed into the Absolute in this process.
The so-called nal form of destruction is a hybrid of this concept of cosmic
destruction and the idea of liberation from cyclical existence. Liberated beings
achieve a state of union with the Divine and are never reborn. The Viṣṇu
Purāṇa seeks to convince us of the desirability of this state with a gruelling
description of the horrors of birth, life and death. The antidote to existential
suering and the means of achieving this nal dissolution is total surrender to
the deity, which, after all, is the Viṣṇu Purāṇa’s take-home message.
The latter part of Book Six oers a reection on an age-old debate in Hindu
traditions: is it better to seek perfection through ascetic practices such as yoga or
social practices that include the Vedic sacrice? This ill-tting andanticlimactic
appendix compares the twin paths known as pravṛtti andnivṛtti. The contest is
put into the mouths of two kings, Khāṇḍikyaand his cousin Keśidhvaja. With
this, the Viṣṇu Purāṇa limps towards aconclusion.
Like many major Sanskrit texts, the Viṣṇu Purāṇa nishes with a section called
the phalaśruti, the ‘fruits of listening’. Anyone who hears this narrative with
devotion, recites it or calls it to mind will be freed from all their sins, we are
promised.
The Sanskrit text
The master list of Indian manuscripts, the New Catalogus Catalogorum of the
University of Madras, lists about two hundred and seventy-ve manuscripts of
the Viṣṇu Purāṇa in public and private libraries all over India and elsewhere,
which suggests that this was a relatively popular and widely dispersed text in
premodern times (Pathak 1997–99: Vol.1, p.13).
Of the earlier printed editions of the Viṣṇu Purāṇa, the version edited by
Rajendranatha Sharma and published by Nag Publishers in 1985 is relatively
accessible (Sharma 1985). This version includes two commentaries, the
Viṣṇucittīya of Viṣṇucitta (~twelfth century CE) and the Ātmaprakāśa of
Śrīdhara (thirteenth to fourteenth century CE). These commentaries are said to
be given from the perspectives of Viśiṣṭādvaita and Advaita Vedānta, respectively
(Adluri 2019). Both are sometimes useful for unravelling otherwise obscure
passages of the root text, but I am often reminded of the words of my colleague
Barbara Nelson, who wryly observed that commentators tell you what you
already know, but not what you want toknow.
This is a translation of the critically reconstituted text of the Viṣṇu Purāṇa
edited by M.M. Pathak of the Oriental Institute at the Maharaja Sayajirao
University of Baroda in Vadodara, India. This edition was published by the
university in two volumes (Pathak 1997–99). In Indological circles, a critical
edition is usually taken to be the earliest version of a text from which all
consulted manuscripts are ultimately derived. This is of course dierent from
the ‘original’ text, if such a thing ever existed. A critical edition might also be
regarded as a new version, based on selected manuscripts, subject to the personal
preferences of the editorial team. The Baroda critical edition consists of the nal
edited text in Devanāgarī script at the top of each page, with the variations
found in each manuscript (the ‘critical apparatus’) presented in ne print below.
This allows an overview and comparison of all the manuscripts selected for the
project.
Researchers preparing this critical edition consulted forty-three manuscripts,
which they divided into two groups based on script. The northern group was
written in Śāradā, Newārī, Maithilī, Beṅgālī and Devanāgarī, and the southern
group in Telegu, Grantha and Malayālam scripts (Pathak 1997–99: Vol.1, pp.1–
2). The team found considerable agreement among manuscripts from widely
separated geographical areas. The broad range of manuscripts suggests that the
Viṣṇu Purāṇa was known and valued through much of the Indic world, from
Kashmir and Nepal in the north to Kerala and Tamil Nadu in the south. Most
manuscripts are undated. The earliest is in Devanāgarī script and dates from
about 1207 CE. The other ve dated manuscripts are from the sixteenth to the
eighteenth centuriesCE (Pathak1997–99: Vol.1, p.14).
Other translations
There are already several translations of the Viṣṇu Purāṇa, undertaken over the
past two centuries. The rst was by the pioneering British Orientalist Horace
Hayman Wilson (1786–1860). This was originally published in 1840 in ve
volumes under the title The Vishńu Puráńa: A System of Hindu Mythology and
Tradition (Wilson 1961). A second edition, which appeared in 1880, has since
been reprinted in India a number of times. Wilson’s was one of the rst English
translations of any purāṇic text, and it became an important source of
information on Hindu traditions in the West at that time.
Wilson based his translation on ‘a collection of various manuscripts in his
possession’; a total of seven was consulted (Wilson 1961: lxxi). In general, it
appears that the manuscripts he consulted diered only in minor details from
the reconstituted Baroda text. Wilson’s translation is generally accurate and his
scholarly footnotes useful. His diction is lofty, chaste and antiquated. He omits
most if not all of the epithets that Sanskrit authors use for metrical reasons, and
he wrote before the current system of scholarly diacritics for Sanskrit words was
established.8
Nearly twenty years after Wilson’s second edition, M.N. Dutt, rector of the
Keshub Academy, a high school in Calcutta, published a new version of the
Viṣṇu Purāṇa (Dutt 1896). This version—simply a recasting of Wilson’s
translation—is in some senses more modern, as it uses many Sanskrit terms,
which by that time would have been familiar to an Indian readership. Inother
ways, it is more archaic, as Dutt uses an anachronistic register lled with King
James-isms, such as ‘thee’ and ‘thy’, in contrast with Wilson’s ‘you’ and ‘your’.
A bilingual Sanskrit–Hindi edition of the Viṣṇu Purāṇa was published in 1967
(Gupta 1967). The two languages are presented side by side on each page in
columns, which facilitates comparison of the Hindi translation with the root
text. I occasionally found this translation helpful for analysing complex
compounds or clarifying certain points of grammar. It was less helpful when it
came to understanding dicult Sanskrit terms, as the translator often simply
repeated the original Sanskrit terms in grammatically correct Hindi sentences.
The only other recent translation of the Viṣṇu Purāṇa of which I am aware was
undertaken by Peter Schreiner of the University of Zürich, under the title
Viṣṇupurāṇa: Althergebrachte Kunde über Viṣṇu (‘Viṣṇu Purāṇa: Traditional
Lore about Viṣṇu’) (Schreiner 2013). This reliable and scholarly German prose
translation makes good, clear sense of dicult passages in the original and was of
great assistance to me. Schreiner includes a comprehensive commentary and a
complete index of proper names. Some Sanskritists will be perplexed by the fact
that Schreiner elected to translate some Sanskrit names into German—thus, the
well-known demon king Hiraṇyakaśipu appears as ‘Goldpolster’ or ‘Golden
Cushion’ in English.
About this translation
My friend and colleague Simon Brodbeck of the University of Cardi has
recently published a translation of the Harivaṃśa, entitled Krishna’s Lineage
(Brodbeck 2019). Dipping into early drafts of Simon’s book, Isuddenly felt that
I was reading for the rst time a truly modern translation of a Sanskrit text. As
another colleague noted, it was easy to forget that one was actually reading a
translation at all. The author has achieved a laudable balance between clear
contemporary diction and atimeless dignity that has inspired and informed my
own approach to the Viṣṇu Purāṇa. I have attempted to balance the
requirements of creating acontemporary translation that is readily accessible to
modern readers with the need to retain something of the gravity that bets a text
like the Viṣṇu Purāṇa, which is, after all, 1,500 years old.
‘Poetry is what gets lost in translation’: this useful denition applies of course to
the Viṣṇu Purāṇa, as well as to any other text. The greater part of the Viṣṇu
Purāṇa—ve out of its six books—is written in verse and is meant to be recited,
chanted or sung. How, then, can one best render Sanskrit poetry into a suitable
form of English for a general readership? Here, I would like to acknowledge
Carole Satyamurti’s Mahabharata: AModern Retelling (2015). As it is a free
transcreation of the epic in blank verse, rather than a translation in the
conventional sense, the author was not tied by strict delity to the root text, but
enjoyed the freedom to create beautiful, natural and rhythmic iambic
pentameter.
Although necessarily constrained by the demands of translation, I have tried to
create a text with some poetic sensibility in English, one that honours and
respects both the sense and the rhythmic properties of the root text, without
doing violence to the meaning of the original or to English syntax. I hope—
perhaps vainly—that just as the Sanskrit verses of the Viṣṇu Purāṇa are pleasant
to the ear when read aloud, readers might also nd pleasure in the sonic and
rhythmic properties of this translation.
While poetic, the Viṣṇu Purāṇa is written in workaday purāṇic Sanskrit—
aliterary style it shares with the epics, the Mahābhārata and the Rāmāyaṇa.
This is quite distinct from the elaborate courtly style of the later Bhāgavata
Purāṇa or other poetic works known as kāvya. As the Sanskrit diction of the
Viṣṇu Purāṇa is relatively simple, I have tried to avoid translations that sound
bombastic, overly classical, archaic or Jacobean, in general favouring a simple
Anglo-Saxon register over a Latinate one. This became more dicult when
translating the eusive songs of praise, the stutis, in which devotees pour out
unbroken streams of emotion at an almost ecstatic fever pitch.
The Viṣṇu Purāṇa is not without internal contradictions and confusion. To
provide clarity, I have used two approaches. In some cases, I have added afew
words to the translation. To improve clarity in the genealogical passages, I have
occasionally added explanations to assist the reader in determining who is who. I
have ignored the usual scholarly practice of putting these interpolations in
square brackets, to minimise visual ‘noise’ in the text. In cases where an
explanation is too long or complex to be inserted in the text neatly and
unobtrusively, my second approach is to provide additional information in
footnotes. Again, I have tried to keep these to a minimum for the convenience of
the reader.
This translation of the Viṣṇu Purāṇa was undertaken with the inquisitive non-
specialist reader in mind. No prior knowledge of Sanskrit or Hindu traditions is
assumed, and I have tried to keep the number of Sanskrit terms to a minimum.
There are some words for which no suitable English equivalent exists, especially
philosophical terms and the names of various species of divine and semi-divine
beings. These I have left untranslated.
Where I have translated selected Sanskrit terms, some specialists will not be
pleased. For example, some will disapprove of my translation of brahman as the
Absolute, or of the very common phrase namas te as ‘I bow to you’. Specialists
will have further legitimate quibbles with most if not all of the following: I have
rendered the very common epithet mahātman simply as ‘great’, mahābhāga as
‘fortunate’ or ‘blessed’ and prakṛti as ‘primal nature’. I have translated varṇa as
‘community’ or ‘order’, as the usual rendering of ‘caste’ is inadequate and deeply
y g q p y
value-laden. The common epithet puruṣottama I have given as ‘supreme spirit’
or ‘highest spirit’, and bhagavant as ‘Lord’ or ‘lord’, the former for Viṣṇu–Kṛṣṇa
as the supreme deity and the latter for other less-signicant characters, such as
‘lord of demons’, ‘lord of men’, and so on. Dharma is a notoriously dicult
term, as no single English word can account for its range of meanings.
Accordingly, I have in some places left it untranslated, but in others, have
rendered it as ‘virtue’, ‘tradition’ or ‘religion’, depending on the context. I am
not very apologetic for these translations, as this text is aimed at the general
reader and specialists can always consult the original at sites such as the
Göttingen Register of Electronic Texts in Indian Languages (GRETIL) or the
Digital Corpus of Sanskrit.
Frequent repetition of a word in close proximity is not a sin in Sanskrit
composition, but it is irritating for the reader of English. For this reason, I have
often substituted pronouns for proper names and vice versa. The Sanskrit text
gives the name of the speaker of each passage in the form ‘Parāśara said:’
(parāśara uvāca), but I have dropped the word ‘said’ to reduce the tedium of
repetition.
Most verses in the Viṣṇu Purāṇa are complete, freestanding syntactical units,
but occasionally two or three verses form a single sentence governed by a single
verb. In such cases, I have moved words around to ensure the clarity of the
translation. Bearing all this in mind, mine is not a word-for-word rendering.
Some forms in the root text will not be found in the English and some in the
translation have no equivalent in the Sanskrit. Nevertheless, the overall sense of
the root text has been preserved as accurately and parsimoniously as possible.
I have already mentioned that the names Viṣṇu and Kṛṣṇa are used
interchangeably in our text as, according to this tradition, the two deities are one
and the same entity. There are also several common epithets that are used more
or less interchangeably for Viṣṇu–Kṛṣṇa. Kṛṣṇa’s father was named Vasudeva,
and Vāsudeva with a long ā is a patronymic. This very common epithet of Kṛṣṇa
applies equally to Viṣṇu himself. Nārāyaṇa is an epithet used somewhat more
frequently for Viṣṇu in the sense of the universal creator. Viṣṇu–Kṛṣṇa is also
referred to as Madhusūdana, meaning ‘Subduer of Madhu’. This is a reference to
an event that is only hinted at in the Viṣṇu Purāṇa, in which the deity killed a
demon of that name. This epithet, with its connotations of conquest, is used
more frequently in contexts where a martial tone is called for, such as when
Kṛṣṇa is battling various demons. Three common epithets are applied equally to
both aspects of the deity and without reference to any particular context. Hari is
said to be derived from the verb hṛ (‘take away’), as the deity is the remover of
evils. Acyuta means ‘unfallen’ and hence infallible or eternal, and Keśava,
puzzlingly, means ‘hairy’, or perhaps ‘slayer of Keśin’, as is suggested in the
Viṣṇu Purāṇa.
Kṛṣṇa’s elder brother is called Balarāma, Baladeva and Balabhadra with equal
frequency, but also Rāma and Saṃkarṣaṇa. For simplicity, I have standardised on
the rst name, Balarāma, even where the root text uses one of the other forms.9
Many of the deities of the Viṣṇu Purāṇa are also referred to by their epithets. To
relieve the burden of remembering multiple names and titles, Ihave often given
the deity’s name along with the epithet—for example, for Hiraṇyagarbha, I use
‘Brahmā born of the golden egg’; for Śakra, ‘mighty Indra’. You will also nd
Varuṇa, lord of waters, Yama, lord of death, and many others. The forms Sun,
Moon and Earth with capital letters are used for the respective deities in their
embodied forms, and sun, moon and earth (without capitals) for these entities in
the usual sense of their mundane physical equivalents.
In English, the passive voice is usually avoided, yet Sanskrit authors delight in
this construction. I have consistently recast passives, which are very common in
the root text, in the active voice.
The overriding concern of Sanskrit authors when composing verses is to preserve
the integrity of the metre. If they are short of a syllable here or two syllables
there, they have recourse to a range of inconsequential ‘llers’—particles that
carry little semantic weight. These include words such as eva, hi, vai, atha,
tataḥ, ca and tu. Given that they contribute so little to the overall meaning of a
verse, I have usually chosen to ignore them in the translation.
In addition to these particles, Sanskrit authors often use vocatives (direct forms
of address or invocations of individuals by name—for example, ‘OViṣṇu’, ‘O
Kṛṣṇa’) to pad out a verse to satisfy the metre. As mentioned, Wilson omitted
these vocatives and epithets entirely from his translation, but I feel that this
signicantly detracts from the overall avour of the text. I have opted to retain
them (without the anachronistic ‘O’), but generally shifted them to the caesura
between two hemistichs—that is, the break between two lines in the middle of
each verse—which seems the most natural place for them in English. As Sanskrit
authors used vocatives largely for euphonic eect, I have sought to do something
similar.
In conclusion, I can do no better than quote directly from Wilson’s elegant
preface, which, while written nearly two hundred years ago, is again eerily
appropriate for our own age of turbulence:
I trust, however … that the translation of the Vishṇu Puráṇa will be of service and of interest to
the few, who in these times of utilitarian selshness, conicting opinion, party virulence, and
political agitation, can nd a resting place for their thoughts in the tranquil contemplation of
those yet living pictures of the ancient world which are exhibited by the literature and mythology
of the Hindus. (Wilson 1961: lxxii)
References
Adluri, S. (2019). Who is the Viṣṇu of the Viṣṇu Purāṇa? Purāṇic Studies: Proceedings of the Purāṇa
Section of the 17th World Sanskrit Conference, July 9–13, 2018 (pp. 47–78). Vancouver: University of
British Columbia.
Austin, C. (2011). The mystery of the Syamantaka jewel: The intersection of genealogy and biography in
the Harivaṃśa. Religions of South Asia, 5(1–2): 153–169. doi.org/10.1558/rosa.v5i1/2.153.
Austin, C. (2014). The abduction of Śrī-Rukmiṇī: Politics, genealogy and theology in Harivaṁśa 87-90.
Religious Studies and Theology, 33(1): 23–46. doi.org/10.1558/rsth.v33i1.23.
Austin, C. (2019). Pradyumna: Lover, Magician and Scion of the Avatāra. New York: Oxford University
Press. doi.org/10.1093/oso/9780190054113.001.0001.
Bailey, G. (1995). Gaṇeśapurāṇa: Introduction, Translation, Notes and Index. Wiesbaden, Germany:
Harrassowitz.
Bailey, G. (2018). Purāṇas. In K. Jacobsen, H. Basu, A. Malinar and V. Narayanan (eds), Brill’s
Encyclopedia of Hinduism Online. Leiden: Brill. doi.org/10.1163/2212-5019_beh_COM_2020070.
Bigger, A. (1998). Balarāma im Mahābhārata: Seine Darstellung im Rahmen des Textes und Seiner
Entwicklung [Balarāma in Mahābhārata: His Presentation in the Context of the Text and its
Development]. Wiesbaden, Germany: Harrassowitz Verlag.
Brodbeck, S. (2019). Krishna’s Lineage: The Harivamsha of Vyāsa’s Mahābhārata. New York: Oxford
University Press.
Couture, A. (2014). Viṣṇu. In K. Jacobsen, H. Basu, A. Malinar and V. Narayanan (eds), Brill’s
Encyclopedia of Hinduism Online. Leiden: Brill. doi.org/10.1163/2212-5019_beh_COM_1030070.
Doniger, W. (1981). The Rig Veda: An Anthology—One Hundred and Eight Hymns. New York: Penguin.
Dutt, M. (1896). A Prose English Translation of Vishnupuranam. Calcutta: Elysium Press.
Fleet, J. (1915). The ancient Indian water-clock. The Journal of the Royal Asiatic Society of Great Britain
and Ireland, (April): 213–230. Available from: www.jstor.org/stable/25189309.
Goldman, R. (1984). The Rāmāyaṇa of Vālmīki: An Epic of Ancient India. Volume 1: Bālakāṇḍa.
Princeton, NJ: Princeton University Press. doi.org/10.1515/9781400884551.
Goswami, C. (2005). Śrīmad Bhāgavata Mahāpurāṇa. Gorakhpur, India: Gita Press.
Gupta, M. (1967). Śrīśrīviṣṇupurāṇa: mūla śloka aur hiṃdī anuvādasahita. Gorakhpur, India: Gita Press.
Gupta, R. and Valpey, K. (2013). The Bhāgavata Purāṇa: Sacred Text and Living Tradition. New York:
Columbia University Press.
Hardy, F. (1983). Viraha-bhakti: The Early History of Kṛṣṇa Devotion in South India. Delhi: Oxford
University Press.
Hiltebeitel, A. (1999). Rethinking India’s Oral and Classical Epics: Draupadī among Raputs, Muslims
and Dalits. Chicago: University of Chicago Press. doi.org/10.7208/chicago/9780226340555.001.0001.
Holdrege, B. (2013). Sacred geography: Vraja-dhāman—Krishna embodied in geographic place and
transcendent space. In R. Gupta and K. Valpey (eds), The Bhāgavata Purāṇa: Sacred Text and Living
Tradition (pp. 91–116). New York: Columbia University Press.
Jamison, S. and Brereton, J. (2014). The Rigveda: The Earliest Religious Poetry ofIndia. New York: Oxford
University Press.
Jansma, R. (1999). Evolution in the Vishnu Purana. Sunrise Magazine, April/May [n.p]. Available from:
www.theosophy-nw.org/theosnw/world/asia/as-rudi.htm.
Matchett, F. (2001). Kṛṣṇa, Lord or Avatāra? The Relationship between Kṛṣṇa and Viṣṇu in the Context of
the Avatāra Myth as Presented by the Harivaṃśa, the Viṣṇupurāṇa and the Bhāgavatapurāṇa.
Richmond, UK: Curzon.
Matchett, F. (2005). The purāṇas. In G. Flood (ed.), The Blackwell Companion to Hinduism (pp. 129–
143). Oxford: Blackwell Publishers.
Monier-Williams, M. (1899). A Sanskrit–English Dictionary Etymologically and Philologically Arranged
with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press.
Pathak, M. (1997–99). The Critical Edition of the Viṣṇupurāṇam. 2 vols. Vadodara, India: Oriental
Institute.
Preciado-Solis, B. (1984). The Kṛṣṇa Cycle in the Purāṇas: Themes and Motifs in a Heroic Saga. New
Delhi: Motilal Banarsidass.
Rao, V. (2007). Purāṇa. In S. Mittal and G. Thursby (eds), The Hindu World (pp.97–115). New York:
Routledge.
Rocher, L. (1986). The Purāṇas. Wiesbaden, Germany: Harrassowitz.
Sathaye, A. (2015). Crossing the Lines of Caste: Viśvāmitra and the Construction of Brahmin Power in
Hindu Mythology. New York: Oxford University Press.
doi.org/10.1093/acprof:oso/9780199341108.001.0001.
Satyamurti, C. (2015). Mahabharata: A Modern Retelling. New York: W.W. Norton.
Schreiner, P. (2002). Five topics, three functions, one god: On the interrelatedness of purāṇapañcalakṣaṇa-
material and trimūrti concept in the Viṣṇupurāṇa. In M. Brockington (ed.), Stages and Transitions:
Temporal and Historical Frameworks in Epic and Purāṇic Literature (pp. 261–286). Zagreb: Croatian
Academy of Sciences and Arts.
Schreiner, P. (2013). Viṣṇupurāṇa: Althergebrachte Kunde über Viṣṇu [Viṣṇu Purāṇa: Traditional Lore
about Viṣṇu]. Berlin: Verlag der Weltreligionen.
Sharma, R. (1985). The Viṣṇumahāpurāṇam. Delhi: Nag Publishers.
Sukthankar, V. (1933–66). The Mahābhārata. 19 vols. Poona, India: Bhandarkar Oriental Research
Institute.
Taylor, M. (2007). The Fall of the Indigo Jackal: The Discourse of Division and Pūrṇabhadra’s
Pañcatantra. Albany, NY: State University of New York Press.
Taylor, M. (2016). Seven Days of Nectar: Contemporary Oral Performance of the Bhāgavatapurāṇa. New
York: Oxford University Press. doi.org/10.1093/acprof:oso/9780190611910.001.0001.
Vaidya, L. (1969). The Harivaṃśa: Being the Khila or Supplement to the Mahābhārata. Poona, India:
Bhandarkar Oriental Research Institute.
van Buitenen, J. (1973). The Mahābhārata: The Book of the Beginning. Chicago: University of Chicago
Press.
Wilson, H. (1961 [1840]). The Vishńu Puráńa: A System of Hindu Mythology and Tradition. 5 vols.
Calcutta: Punthi Pustak.
1 The best general introduction to the purāṇas is Bailey (2018). See also Matchett (2005) and Rao (2007).
For more detail on individual purāṇas, see Rocher (1986).
2 On the pañca-lakṣaṇa, see Schreiner (2002).
3 I owe this simile to Wendy Doniger.
4 All references to the Mahābhārata are from the Critical Edition (Sukthankar 1933–66).
5 See also Matchett (2001).
6 For more on the nature of Viṣṇu in the Viṣṇu Purāṇa, see Adluri (2019).
7 The easiest points of access to the Ṛg Veda are Doniger (1981) and the Introduction to Jamison and
Brereton (2014).
8 Madame H.P. Blavatsky, the co-founder of the Theosophical Society, made over a hundred references to
Wilson’s translation in her Secret Doctrine, a classic of high-Victorian occultism published in 1888 (Jansma
1999).
9 For a detailed study of the names of Balarāma, see Bigger (1998).
OceanofPDF.com
Book One: Creation
1. Maitreya asks Parāśara about theworld
When Parāśara, that best of sages, had nished his morning rites, Maitreya
bowed, saluted him and asked: 1
‘I’ve studied all the Vedas with you, master, and all the legal texts and
supplements in due order. 2
Thanks to your generosity, none could say that I’m remiss in any of these works,
great sage, not even my adversaries. 3
You know virtue, fortunate seer, and now I’d like to hear about the origin of the
world and how it will fare in future. 4
What’s it made of, brahmin, and whence did all things, moving and unmoving,
arise? How did the world end in earlier times and how will itend hereafter? 5
What’s the nature of the elements? What’s the origin of gods and other beings?
What’s the state of the oceans, earth and mountains? 6
What’s the size and nature of the sun and other luminaries, best of sages? What
about the families of gods and other beings, the Manus and Manvantaras? 7
What about the aeons, how are they divided and apportioned into ages? How
does each aeon end, and what traditions mark each age? I’d like to hear all this. 8
What about the deeds of kings and heavenly seers, great sage? How did the
branches of Vedic learning come about when Vyāsa had arranged them? 9
What are the duties of the brahmins, the other orders and various life stages? I’d
like to hear all this from you who pleased your father, Vasiṣṭha’sson. 10
Turn your gracious mind to me, brahmin, so that I may learn this through your
kindness, you great sage.’ 11
How Parāśara acquired the Viṣṇu Purāṇa
Parāśara:
You’ve spoken well, Maitreya, and you know virtue. I recall an old account my
grandsire, holy Vasiṣṭha, once told me. 12
When I learned my father had been eaten by a rākṣasa sent by Viśvāmitra,
Maitreya, my fury knew no bounds. 13
I then began a major sacrice to exterminate those demons, and hundreds of
those night-ranging creatures were reduced to ashes. 14
But while I was destroying them, my grandsire, eminent Vasiṣṭha, counselled me:
15
‘Don’t be angry, my dear boy. Set aside your fury. The rākṣasas haven’t wronged
your father. It was his destiny. 16
Only fools get angry, not the wise. Who is killed, dear boy, and who’s the killer,
when a person merely suers the outcomes of his actions? 17
Anger is the prime undoing of fame and penance, my dear, that people strive so
hard to win. 18
Great seers always eschew anger, dear boy, as it blocks the way to heaven and to
liberation. Don’t give in to fury. 19
Don’t burn these miserable night-ranging demons; they’ve done no harm. Call
o this sacrice of yours. Good people should be merciful.’ 20
Thus chastised by that great sage, my grandsire, I stopped the sacrice atonce, as
I respected his opinion. 21
This pleased that best of sages, holy Vasiṣṭha. Just then, Pulastya, Brahmā’s son,
appeared. 22
My grandsire welcomed him and oered him a seat. That noble being, Pulaha’s
elder brother, spoke to me, Maitreya. 23
Pulastya:
‘Because you heed your grandsire’s words and show forbearance in the midst of
great hostility, you’ll comprehend all sacred texts. 24
Even though you were enraged, you lucky man, you refrained from killing all my
clan. I therefore grant you this great boon. 25
You’ll be the creator of a purāṇa, dear boy, and understand precisely the nature
of divinity. 26
Whether you lead a life of sacrice or renunciation, blessed by me, your mind
will be pure and unconfused, my dear.’ 27
Then my grandsire, holy Vasiṣṭha, conrmed that everything would happen just
as Pulastya had foretold. 28
Such was the conversation long ago with Vasiṣṭha and wise Pulastya that came to
mind when you questioned me. 29
I’ll relate this whole purāṇa for you, Maitreya, seeing as you ask, so listen
carefully. 30
The world arose from Viṣṇu and depends on him. He maintains it, he destroys it
—he is the world. 31
So ends Chapter One in Book One of the glorious Viṣṇu Purāṇa.
2. Parāśara praises Viṣṇu; Creation
Parāśara:
I bow to Viṣṇu, unchanging, pure, eternal, supreme, always in universal form,
all-conquering, 1
Who is also Brahmā, Hari, Śiva, Vāsudeva, saviour and cause of creation,
preservation and destruction of the world. 2
I bow to Viṣṇu whose form is one and many, gross and subtle, unseen and seen,
the cause of liberation. 3
I bow to Viṣṇu, who is the world, its creator, keeper and destroyer, its root and
highest spirit. 4
Having bowed to Viṣṇu, who is the base of everything, smaller than the smallest,
yet abiding in all beings, imperishable, the highest spirit, 5
Who in the truest sense is unsullied wisdom, yet is falsely seen as having concrete
form, 6
Who consumes the world, but is also lord of creation and preservation, master of
the threefold realms, unborn, unageing and unchanging, 7
I’ll tell you what was said in former times by Brahmā, my blessed lotus-born
grandsire, when asked by Dakṣa and other leading sages. 8
They passed this tale to King Purukutsa by the river Narmadā. He related it to
Sārasvata, who passed it on to me. 9
The highest, who is higher than the highest, the supreme spirit who abides in all,
transcending colour, form, description and distinction, 10
Unfettered by decline, destruction, change, development or birth; of whom
alone it can be said that he exists, 11
As he dwells (vasati) in all locations and everything abides in him, the wise refer
to him as Vāsudeva. 12
He is the Absolute, supreme, eternal, unborn, undecaying, unchanging and
universal being. Never to be abandoned, he is pure. 13
He is this whole world, Unseen (avyakta) and Seen (vyakta), existing in the form
of Time (kāla) and Spirit (puruṣa). 14
The primary form of the highest Absolute is Spirit, brahmin, next are Seen and
Unseen, with Time as the fourth. 15
The learned know the pure and highest state of Viṣṇu is superior to primal
Matter (pradhāna), Spirit, the Seen and Time. 16
Matter, Spirit, the Seen and Time are in due proportion the cause of the
existence of creation, preservation and destruction. 17
Viṣṇu is the Seen and Unseen, Time and Spirit. Understand his deeds are like the
play of children. 18
The best of sages say that Matter makes the Unseen possible. Thisprimordial
stu is subtle, eternal, existent and nonexistent. 19
It’s durable, needs no other basis, is boundless, ageless, rm, beyond the reach of
sound and touch and has no form attainable by these or othersenses. 20
Consisting of three qualities—purity, passion and dullness —it is the origin of
the world, but has no beginning, end or middle. Between each creation and
dissolution, it is all-pervading. 21
The world is created
Those self-restrained individuals who understand the Vedas’ words, wise sage,
and who discourse on sacred topics, recite this verse about the origin of Matter:
22
‘There was neither day nor night, sky nor earth, light nor darkness or any other
quality. There was just a single entity: the Absolute, beyond hearing, thought
and other senses, composed of Matter and of Spirit.’1 23
Those two forms exist apart from Viṣṇu’s own state, brahmin. He has another
that’s known as Time, by which these two are joined or parted, brahmin. 24
Because the Seen returns to primal elements at the dissolution of the world, that
reabsorption is known as ‘elemental’. 25
In the form of Time, the lord lacks start or nish, brahmin, so these rounds of
creation, preservation and dissolution never cease. 26
At the time of dissolution, these three qualities are in balance, Spirit abides alone
in Matter, Maitreya, and Viṣṇu exists in the form of Time. 27
The highest Absolute, the supreme spirit in whom the world abides, all-
pervading master of creation, supreme lord at the heart of all, 28
Hari, having entered Matter and Spirit, then willingly agitates these changing
and unchanging elements when the moment of creation is at hand. 29
Just as scent excites the mind by proximity alone in the absence of all contact, in
that same way, the supreme lord stirs the elements in his role asbenefactor. 30
The highest being is indeed the agitator, brahmin, and that which is agitated
subsisting in the state of matter during its contraction and expansion. 31
Viṣṇu, highest lord of lords, is manifest in the form of things composed
ofatoms, and in the form of Brahmā and other beings. 32
Then, at the moment of creation, from that equilibrium of qualities, overseen by
Viṣṇu as a sentient being, sage, comes the property known as Greatness (mahat),
which is produced by the appearance of those qualities, best of brahmins. 33
Matter then surrounds the Greatness that arises. This Greatness is threefold—
pure, passionate and dark—and is swathed in Matter, just as seeds are covered by
a husk. 34
From Greatness, threefold individuation arises: pure, passionate and elemental.
35
It’s the cause of elements and the senses as it consists of threefold qualities, great
sage. Just as Greatness is enclosed by Matter, so Matter is enclosed byGreatness.
36
Elemental individuation becomes productive and brings forth the subtle
element of sound. From that arises space, characterised by that sensation. 37
Elemental individuation envelops space, which has sound as its element. Space
then becomes productive and gives rise to the element of touch. 38
From that is born a mighty wind whose property is touch; and space, whose
element is sound, envelops the element of touch. 39
Wind then becomes productive and brings forth the element of form, andlight,
whose quality is form, arises from the wind. 40
Then wind, whose element is touch, envelops light, whose element is form, and
light then becomes productive, bringing forth the element of taste. 41
Next arise the waters, which are the source of taste, and the waters, whose
element is taste, envelop light, whose element is form. 42
The waters then become productive, bringing forth the element of scent. From
that arises solid earth, whose quality is that sensation. 43
As each of these phenomena has its own subtle element, they are considered in
terms of their elemental natures, but the subtle elements, lacking distinctive
qualities, are known as ‘indistinct’. 44
Being indistinct, they lack qualities such as terror, peace or dullness. Thisis the
elemental creation that arises from individuation and is marked itself by
dullness. 45
They say the organs of the senses arise from individuation marked by passion,
and the ten senses themselves, with mind as the eleventh, arise from
individuation marked by purity. Accordingly, the senses are thought to be pure.
46
The skin, eye, nose and tongue, with ear as the fth, brahmin, combine with the
intellect to experience sound and other sensations. 47
The functions of the organs of excretion and reproduction, the hands, the feet
and voice, Maitreya, are said to be evacuation, production, movement and
communication. 48
Space, wind, light, water and earth combine with each of their respective
qualities of sound and so on, brahmin. 49
These now exhibit terror, peace or dullness, so are said to be ‘distinct’. 50
Possessing energy of dierent kinds, but existing independently and not
combining, these are incapable of creation unless completely unied. 51
Having combined with one another, blending together, they become a single
mass and achieve a perfect unity. 52
Overseen by Spirit, with the Unseen element’s assent, the factors beginning with
Greatness and ending with the distinctive elements form an egg. 53
This egg increases slowly like a bubble on the water. Consisting of the elements,
wise sage, and resting on the waters, it is the natural and excellent abode of Viṣṇu
when he takes the form of Brahmā. 54
There, Viṣṇu, universal lord, whose form is unmanifest, abides in the manifest
form of Brahmā. 55
Meru and the other mountain ranges are the inner and outer membranes of the
egg, and the waters inside it are the oceans. 56
The mountains, lands and oceans, heavenly bodies, the threefold worlds, gods
and demigods and humankind, brahmin, are all inside that egg. 57
The egg is wrapped in water, re, wind and space and other elements, andby the
individuation that is their source. Each layer is ten times greater than the one
within, and the whole is covered by Greatness, the origin ofthe elements. 58
The Greatness, together with the others, is enveloped by the Unseen, brahmin.
The egg is covered by these seven natural layers, like a coconut with an inner
kernel and an outer husk. 59
Delighting in the quality of activity, the lord of all, Hari himself, becoming
Brahmā, sets about creation of the world. 60
Lord Viṣṇu, imbued with purity, whose prowess is immeasurable, preserves the
world through every age until each aeon ends. 61
Filled with the quality of dullness, at the end of every aeon, Janārdana takes the
wrathful form of Rudra, Maitreya, and devours the universe. 62
When he has consumed it all and reduced the world to a single ocean, thehighest
lord reclines on his couch, the serpent’s lap. 63
When he wakes, in Brahmā’s form, he creates the world once more. 64
The one Lord Janārdana is known as Brahmā, Viṣṇu and Śiva when carrying out
creation, preservation and destruction of the world. 65
Lord Viṣṇu, the creator, creates himself. He is both protector and protected. He
is the destroyer who destroys himself at the aeon’s end. 66
Earth, water, light, wind and space, all the senses and the mind that together
make the world: these are known as Spirit. 67
Since this alone is the universal, eternal governor of all creation, it’s also the
agent that abides in all the elements, from which arise the creation, preservation
and destruction of the world. 68
He alone is creation and creator. He alone is preserver and preserved. Inthe form
of Brahmā and the others, Viṣṇu, whose forms are endless, is the foremost,
desirable bestower of desires. 69
So ends Chapter Two in Book One of the glorious Viṣṇu Purāṇa.
3. The divisions of time
Maitreya:
How are we to understand that Brahmā is the agent of creation and the rest
when he’s free from qualities, measureless, pure and perfect? 1
Parāśara:
Not all essential powers of beings are in the realm of comprehension. Powers
including creativity are aspects of Brahmā’s essential nature, just as heat is re’s
aspect, best of sages. 2
You must therefore understand the function of the lord at the moment of
creation. He manifests as Brahmā, also known as Nārāyaṇa, the grandsire of the
world. 3
By convention, Brahmā is said to be arisen, wise one, even though he iseternal. 4
He’s thought to live a hundred of his own years, a period called a para, half of
which is one parārdha. 5
As I told you, blameless one, time is a form of Viṣṇu. Now understand how time
applies to the measurement of Brahmā’s lifespan, 6
And to those of other beings, moving and unmoving, best of sages, and to the
earth and mountains, seas and all the rest. 7
Fifteen nimeṣas or blinks of the eye are said to make a kāṣṭhā, best of sages.
Thirty kāṣṭhās make one kalā, and thirty kalās make a muhūrta, as a rule. 8
Thirty muhūrtas make one day and night for mortals. A month has thirty days
and nights, divided into fortnights. 9
Six months make an ayana, and two ayanas, south and north, comprise ayear.2
The southern one is the deities’ night-time; the northern one, theirday. 10
Each cycle of four ages—the Kṛta, Tretā and the others—lasts twelve thousand
divine years. Now hear from me how they’re divided. 11
Those who understand the past have said the Kṛta and other ages last for four,
three, two and one thousand divine years, respectively. 12
The period before each age is called a ‘dawn’. Each dawn lasts as many centuries
as the following age has millennia. The time that follows every age is called a
‘dusk’ and is of the same duration. 13
The time between each dawn and dusk is called an age or yuga, known by the
names of Kṛta, Tretā and the others, best of sages. 14
The Kṛta, Tretā, Dvāpara and Kali together make one fourfold cycle, sage. They
say a thousand cycles make just one day for Brahmā. 15
In each of Brahmā’s days, brahmin, fourteen Manus reign. Now you’ll hear
about the length of each of these. 16
In the reign of every Manu, seven seers, deities, their king, a Manu himself and
the sovereigns who are his progeny are created and absorbed again. 17
Each period is somewhat longer than seventy-one times the total years in each
cycle of four ages. Called a Manvantara, it lasts for the duration of the Manu,
gods and others, best of sages. 18
It’s thought to be as long as eight hundred and fty-two thousand divineyears.
19
This, brahmin, is a total of three hundred and sixty-seven million and twenty
thousand years for mortals, best of sages. 20
That’s exactly the length of time, brahmin, for which each Manvantara endures.
21
Fourteen Manvantaras are thought to be the length of one of Brahmā’s days,
from which its name, one brahma, is derived. At the conclusion ofeach day, the
universe is destroyed. 22
At that time, the threefold worlds—earth, space and all the rest—are consumed
by re. The inhabitants of the realm of Maharloka, oppressed by heat, retreat to
Janaloka. 23
When all three worlds have been reduced to a single ocean, Brahmā, none other
than Nārāyaṇa himself, reclines upon his serpent-couch, having grown in
strength by consuming the universe. 24
Ascetics who dwell in Janaloka meditate on Brahmā all through the night, which
lasts as long as a brahma day. When the night is done, he creates the world again.
25
In the same way that Brahmā has his years, he has one hundred of his years. One
hundred make a para, the lifespan of that great deity. 26
One-half of Brahmā’s para—a parārdha—has passed already, purest sage. The
nal aeon of that parārdha was the period known as Padma. 27
This aeon called Vārāha, brahmin, is the rst of the second parārdha, which has
now begun. 28
So ends Chapter Three in Book One of the glorious Viṣṇu Purāṇa.
4. Brahmā creates the world anew
Maitreya:
Tell me, great sage, how Lord Brahmā, known as Nārāyaṇa, created all the beings
when the aeon rst began. 1
Parāśara:
Hear from me how Brahmā, Lord Nārāyaṇa himself and heavenly master of all
progenitors, made the world. 2
At the end of the previous aeon, Lord Brahmā, lled with purity, having slept all
through the night, awoke and saw the world, bereft of living things, was empty. 3
Nārāyaṇa—supreme, unimaginable, universal master—is the beginning-less lord
and all-creator in the form of Brahmā. 4
In this regard, they sing a verse about Nārāyaṇa in the heavenly form ofBrahmā,
the creation and destruction of the world: 5
‘The waters were known as Nāra, as they were Nara’s sons. As these were the
deity’s rst abode (ayana), he is known as Nārāyaṇa,
“
whose home waswater
”
.’3
6
When the world still lay below the single ocean, the progenitor and lord,
knowing that the earth was in its waters, after consideration, desired to raiseit. 7
Just as he had taken the forms of tortoise, sh and others in earlier ages, henow
took another form: the boar. 8
The changeless, universal, supreme progenitor took that form, which embodied
all the Vedas and the sacrice, for the preservation of the world. 9
Praised by Sanaka and other perfect sages who sheltered in Janaloka, heentered
the waters, being the foundation of the spiritual and materialworlds. 10
When the goddess Earth saw that he had reached the lower realm of Pātāla,
bowing with deep devotion, she praised him. 11
The Earth:
I bow to you who are everything, and who bear the conch and discus. Liftme up
from here right now as you’ve done before. 12
You raised me in the past, and I consist of you, Janārdana, as does the sky and all
that is. 13
I bow to you, the essence of the highest Spirit. Spirit’s essence, to you Ibow. I
bow to you, primal Matter, the Seen and Time itself. 14
You are creator of every being, you are protector and destroyer of creation and
the other phases, Lord, when you take the forms of Brahmā, Viṣṇu and of
Rudra. 15
When you’ve consumed the world and it lies beneath the single ocean, yousleep,
Govinda, while the wise ones contemplate you. 16
As no-one knows your ultimate form, the deities worship whichever form you
take. 17
Revering you as the highest Absolute, those who yearn for liberation reach it.
Who will reach perfection if they do not worship Vāsudeva? 18
All that can be grasped by mind, by eye or other senses and all that can be known
by mind are surely forms of you. 19
I’m made of you, you are my foundation and creator, I depend on you. That’s
why the whole world calls me Mādhavī.4 20
Be victorious! You are all knowledge. Be victorious! You are unchanging and
enduring. Be victorious! You are unending. Be victorious! You are Unseen. Be
victorious! You are the Seen, Lord. You are the highest supreme, you are
everything. Be victorious! You are the purest lord of sacrices. 21
You are the sacrice. You are the cry of vaṣaṭ. You are the syllable Oṃ. Youare
the sacricial res. You are the Vedas and their supplements. Hari,you are the
spirit of the sacrice. 22
You are the sun and other heavenly bodies, the planets, stars and all the
constellations, the formed and formless, the visible and invisible, the highest
spirit. 23
You are all that I have said, highest Lord, and all that I’ve left unsaid just now. I
bow to you again. To you I bow again and again. 24
Varāha the Boar raises the Earth and the ascetics praisehim
Parāśara:
While the Earth was praising him like this, the glorious bearer of the world,
whose voice resounded like the chanting of the Sāma Veda, bellowed loudly. 25
The mighty boar then raised the earth with just one tusk. His eyes like full-
blown lotuses and his body dark as lily leaves, he rose from the lower regions,
towering like Mount Nīla. 26
The water from his dive, driven by the breath he breathed as he emerged, washed
away the sins of Sanandana and the other sages sheltering in Janaloka, leaving
them in a purer state. 27
Thundering unceasingly, the waters rushed down to the lower realm, trampled
by his hooves. The accomplished seers in Janaloka, blasted by the wind whipped
up by his breath, were scattered in all directions. 28
The sages, who landed in the bristles on the back of that mighty boar, praised
him as he rose, bearing the earth aloft, his belly wet, as he shook his body, which
was the very Vedas. 29
Sanandana and the others in Janaloka, their hearts all lled with joy, bowing
with humility, praised that bearer of the earth, whose gaze was steady: 30
‘Be victorious, Keśava, highest lord of lords! You, Lord, are the bearer of the
mace and conch, sword and discus. You, Lord, are the cause of creation,
preservation and destruction of the world. There is no state superior to yours. 31
Your legs are the form of the Vedas, your tusks the sacricial post, your teeth the
oerings, your mouth the altar, your tongue the re, the hairs on your body the
blades of sacricial grass. You, Lord, are indeed the spirit ofthe sacrice. 32
Your two eyes are day and night, your head the highest Absolute, the universal
state, great being. The bristles of your mane are all the Vedic hymns, Lord, your
nose the oerings, 33
Your snout the ladle, your deep grunt the chanting of the Sāma Veda, your
body the pavilion, your joints the rituals and your two ears the iṣṭa and pūrta
rites conducted for oneself and others, God. Favour us, eternalLord. 34
We know you paced the world in just three strides, and that you are endless, but
are present at the origin. You are imperishable and your form is universal. We
know that you are the highest lord of all. Favour us, protector of all moving and
unmoving things. 35
This whole world rests on the tip of your tusk, protector, like a muddy lotus leaf
that sticks to you when diving in a lily pond. 36
Your might is unequalled, your body lls the space between earth and heaven
and your light pervades the world. Lord, abide for the good ofevery being. 37
You are indeed the single highest goal, there is no other, universal Lord. Your
greatness lls the universe of moving and unmoving things. 38
This visible world is your body when you take the form of knowledge, butthose
who aren’t ascetics cannot see the world correctly. 39
Those unwise beings who see this world, which is in nature knowledge, asan
object with reality sink in an ocean of delusion. 40
But pure-hearted beings who understand true knowledge, highest Lord, see this
world as your own form comprising knowledge itself. 41
Favour us! You are all and at the heart of all. Raise the earth to make the worlds!
You are beyond all measure. Lotus-eyed deity, gratify us! 42
You are lled with goodness, Lord. Raise up this earth, Lord Govinda, tomake
the worlds. Lotus-eyed deity, gratify us! 43
May your act of creation benet the worlds. We bow to you. Lotus-eyed deity,
gratify us!’ 44
Parāśara:
While the sages were praising him with these words, the highest spirit, bearer of
the earth, raised the world and set it down at once amid that mighty ocean. 45
The earth oated on the surface of the water like some great vessel, andbecause
it was so broad it didn’t sink. 46
Then the lord, who has no start but is the origin of all, spread the earth and
heaped up mountains on its surface place by place. 47
He whose wishes are never thwarted used his unfailing power to create again on
the surface of the earth all the mountains burned at the end of the previous
aeon. 48
He divided the earth into regions, remade the seven continents in the same
manner, and laid out four spheres, beginning with the land, as he had before.5 49
Divine Lord Hari, in the form of four-faced Brahmā, swathed in energy, then
created all other things. 50
Brahmā is, however, just the instrumental cause in the creation of that which is
created, since all this arises from primal matter. 51
Apart from this single instrumental cause, no other cause is needed.
One substance becomes another from its own inherent tendency,
excellentascetic. 52
So ends Chapter Four in Book One of the glorious Viṣṇu Purāṇa.
5. Brahmā creates living beings
Maitreya:
How did that divine being create the gods, sages, ancestral spirits, Dānavas,
humankind, animals, plants and all the rest that live on land, inair or water? 1
What are the qualities, form and nature of the world that Brahmā made atthe
beginning of creation? Describe all this in detail, brahmin. 2
Parāśara:
Listen carefully, Maitreya, and I’ll tell you how the divine lord created the gods
and all. 3
While contemplating creation, as at the start of every previous aeon, there
appeared a creation preceded by ignorance and consisting of darkness. 4
Fivefold ignorance—darkness, error, delusion, gloom and blindness—arose
from that great being. 5
This creation, which sprang from his meditation, is the vefold world of plants,
in which there is no perception.6 Outer sensations and inner emotions are
absent, and objects are veiled and static. 6
Because immobile things were created rst, this is called foundational creation. 7
Seeing this was not enough, Brahmā thought about creating more. 8
While he was contemplating, the creation of animals took place. This is known
as the Tiryaksrotas creation, because animals have horizontal (tiryak) digestive
tracts (srotas). 9
They’re called beasts and other names, are generally dull by nature, unwitting,
have bad habits and mistake ignorance for knowledge. 10
Self-centred, proud and subject to twenty-eight faults, yet all have feelings and
interact with one another. 11
Brahmā thought that this was insucient and, while contemplating, a further
creation took place: the third, Ūrdhvasrotas, blessed with goodness, appeared
above (ūrdhva) in the heavenly sphere. 12
Those born of the Ūrdhvasrotas creation are said to know much happiness and
joy; they’re not immune from outer sensations or inner emotions, but are awake
to both. 13
Filled with contentment, this third creation is called divine, and Brahmā was
pleased with all the work that he had done. 14
Knowing that the rst and following creative acts were not enough, he then
thought another feat of excellent creation would suce. 15
While contemplating, as his mind was set on truth, the creation known as
Arvāksrotas appeared from the Unseen element, and this he thought sucient.
16
Because these creatures have vertical (arvāk) digestive tracts, they’re called
Arvāksrotas. Although they are most gifted, they’re still subject todullness and
excessive energy. 17
They therefore suer from much pain and are always forced to act. They also
have sensations and emotions. This, then, is humanity and Brahmā thought this
was sucient. 18
Six stages of creation have been explained here, best of sages. The rst was the
creation from the element of Greatness, that of Brahmā. 19
The second was the elemental creation of rudimentary factors. The third was the
subsequent creation of the senses. 20
These are the primary creations and are preceded by intellect. The foundational
creation was the fourth, so called because unmoving things provide a basis. 21
The fth is called Tiryaksrotas or animal creation. Next came divine creation,
the sixth, or Urdhvasrotas. 22
Then came Arvāksrotas, the creation of humanity, the seventh. 23
The eighth is Anugraha, marked by purity and dullness. These are the ve
secondary creations. The primary ones are three in number. 24
The primary and secondary events, with Kaumāra as the ninth, are known as the
nine creations of Brahmā, the creative lord. 25
These primary and secondary creations, proceeding from the universal lord, are
the root cause of the universe. What further do you wish to hear? 26
Maitreya:
You’ve described in brief the creation of the deities and the rest, master, but I’d
like to hear more details from you, best of sages. 27
Parāśara:
Beings are shaped by their previous actions, good and bad. They can’t escape this
fact, even when they’re burned at the end of time. 28
When Brahmā made the world, there arose four kinds of creatures, from static
things to deities and others, brahmin—all products of his mind. 29
Desiring to produce the fourfold creation of gods, demigods, ancestral spirits
and humankind, he combined these four within himself. 30
Thus, merged within his mind, Brahmā, lord of creation, became completely
lled with dullness. Then, desiring to begin creation, from his thighs the
demigods arose at rst. 31
Brahmā cast o that body of dullness, Maitreya, and, once abandoned, itbecame
the night. 32
Still lled with that creative urge and taking on another body, Brahmā was
pleased, brahmin, and the deities, imbued with purity, appeared from
hismouth. 33
That body was also shed by Brahmā and became the day that’s lled with light.
That’s why demigods are strong by night and deities are strong byday.34
Brahmā then took another body imbued with purity and, thinking of himself as
sire, the ancestors of humankind appeared. 35
After the lord had made the ancestors, he cast o that body as well and, being
abandoned, it became the dusk. 36
He then took another form imbued with energy, best of brahmins, and
humankind, which abounds in vigour, was born. 37
At that very moment, the creative lord cast o that form, and it became the
glimmer known as dawn. 38
That’s why folk are more active at the break of day and the ancestors more
powerful at dusk, Maitreya. 39
Night and day, dawn and dusk—these four are bodies of Lord Brahmā imbued
with threefold qualities of dullness, purity and energy. 40
Brahmā then took another form infused with energy, and hunger was born from
him, with the anger it engenders. 41
Then in darkness lled with hunger, Lord Brahmā created beings, hairy
monsters, who rushed towards him. 42
Those who cried, ‘Don’t do this, Lord. Protect us! (rakṣyatām)’, became the
demons known as rākṣasas. Others cried, ‘We want to eat!’, and they became the
yakṣas because they needed food (jakṣaṇa). 43
When Brahmā beheld these awful beings, the hairs dropped from his head, but
having fallen, they climbed up again. 44
Because they slipped (sarpaṇa) from his scalp, they became the serpents (sarpa),
and because they left (hīna) his head behind, they’re also known as snakes (ahi).
The enraged creator of the world then brought forth esh-eating bhūta-spirits,
red in colour, furious and terrifying. 45
While he meditated, the gandharvas arose from his body at that time, brahmin,
so-called as they were born while drinking speech (gandharva). 46
After Lord Brahmā had made these beings, spurred by the energy of that
endeavour, he then produced other beings at will, and with that energy made the
birds. 47
The lord of creation made sheep from his chest, goats from his mouth and cattle
from his belly and anks. 48
From his feet came elephants and horses, donkeys, wild oxen, deer, camels,
mules, antelopes and beasts of other kinds. 49
Those plants that bring forth fruit and roots arose from the hairs of his head.
Having made all the plants and animals at the onset of the aeon, best of
brahmins, Brahmā employed them in sacrices at the beginning of the Tretā age.
50
Cattle, goats, bualo,7 sheep, horses, mules and donkeys—these they call
domestic animals. Now learn about wild animals from me: 51
Those with claws or cloven hooves, elephants, monkeys, birds are fth, those
that live in water sixth, and those that creep and crawl are the seventh kind. 52
The Gāyatrī metre, the Ṛg Veda, the Trivṛtsāma, the Rathantara and, of the
sacrices, the Agniṣṭoma, arose from Brahmā’s eastern mouth. 53
The Yajur Veda, the Triṣṭubh metre, the Pañcadaśa hymns, the Bṛhatsāman and
the Uktha issued from his southern mouth. 54
The Sāma Veda, the Jagatī metre, the Saptadaśa hymns, the Vairūpa and the
Atirātra sacrice issued from his western mouth. 55
The Ekaviṃśa hymns, the Atharva Veda, the Āptoryāma, the Anuṣṭubh metre
and the Vairāja issued from his northern mouth. 56
Creatures great and small arose from his limbs after the lord of creation made
the gods, demigods, ancestors and humankind. 57
At the beginning of the aeon, the universal grandsire made the yakṣas, piśācas,
gandharvas and hosts of apsarases, 58
Naras, kiṃnaras and rākṣasas, birds, animals of village and forest, snakes—
everything in the world, changing and unchanging, moving and unmoving.59
Lord Brahmā, original creator, made all this. The roles all these beings had lled
in previous aeons, they undertook once more, being made again. 60
Cruel and kind, harsh and gentle, right and wrong, true and false—beings
undertook and delighted in the roles they were assigned. 61
The lord creator made the dierences among the objects of the senses, beings,
bodies and their functions. 62
He gave names and forms to all the creatures and xed the range of tasks for gods
and other beings in the beginning, following the Vedas’ words. 63
He provided names and tting roles to all the sages in accordance with theVedas.
64
Just as varied signs of every season appear in turn, so, too, are the characteristics
of each age. 65
Thus, Brahmā undertakes creation once more at the start of every aeon, lled
with the power of creative urges and driven by the energies of those to be
created. 66
So ends Chapter Five in Book One of the glorious Viṣṇu Purāṇa.
6. Human society
Maitreya:
You’ve mentioned the Arvāksrotas creation, the origin of humankind, brahmin,
but tell me in more detail how Brahmā accomplished this. 1
Tell me how he made the four communities, the varṇas, with their respective
qualities, great sage, as well as the duties of the brahmins and the others. 2
Parāśara:
When Brahmā wished to create the world, while contemplating purity, best of
brahmins, beings invested with that quality rst issued from his mouth. 3
From Brahmā’s chest came others lled with energy, and from his thighs came
beings with both energy and dullness. 4
Brahmā brought forth others from his feet, best of brahmins, all overcome by
dullness. These comprise the four communities. 5
Brahmins, kṣatriyas, vaiśyas and śūdras arose from his mouth, chest, thighs and
feet, best of brahmins. 6
Brahmā did this so that sacrices could be undertaken, blessed sage, and these
four orders are the perfect means for doing so. 7
Deities are sustained by sacrices, and folk are nourished when the gods send
rain. Sacrices are the source of welfare—you understand this, dharma. 8
Sacrice is carried out by pious men delighting in their duties and pure in their
behaviour as they walk the path of virtue. 9
By means of sacrice, men reach heaven or liberation by adhering to their duties,
sage, or else they’ll reach a realm where they’ll be happy, brahmin. 10
People blessed with perfect faith and lled with virtue were made in four
communities by Brahmā, best of sages. 11
Residing happily where they wished, they were free from troubles, pure ofheart,
blameless and virtuous in all their actions. 12
When Hari in pure form dwelled within them, perfect knowledge lled their
stainless minds and, on this account, they saw that state called Viṣṇu. 13
Then Hari’s aspect known as Time caused wickedness to come among them. It
was frightening but petty, of little substance, 14
Misconduct’s seed, born of greed and darkness. It took the form of anger and
other negative emotions and impeded their success. 15
Then innate perfection, consisting of eight accomplishments, spontaneous
satisfaction and the others, arose no more to the same extent among them. 16
While all were weakened and evil grew apace, they were beset by strife, defeat and
suering. 17
Seeking refuge in the forests, in the mountains and on water, there they built
their strongholds, towns and cities. 18
They duly made their dwellings in those cities and elsewhere, wise sage,
toshelter from the cold, the heat and other troubles. 19
Warding o the cold and other elements, folk adopted manual labour astheir
livelihood. 20
Rice, barley, wheat, millet, sesame, foxtail millet, sorghum, ditch millet, peas, 21
Beans, black and brown lentils, cowpeas, horse gram, pigeon peas, chickpeas and
hemp—these are the seventeen crops they grew, sage. 22
Fourteen plants, both cultivated and wild, are suitable for sacrice: 23
Rice, barley, beans, wheat, millet, sesame, with foxtail millet as the seventh and
horse gram as the eighth, barnyard millet, 24
Wild rice, wild sesame, mallow and bamboo seeds are mentioned, sage, along
with corn. 25
These fourteen, wild and cultivated, are used in the performance of the sacrice,
and yet it is the sacrice that enables them to grow. 26
These plants and sacrice are humanity’s rst foundation. That’s why the wise
who understand both causes and eects perform these rites. 27
Daily performance of the sacrice benets humanity, best of sages, andcleanses
all impurities from those who do so. 28
The seed of evil sown by Time grew in some men’s hearts, wise sage, andtheir
thoughts began to wander from the sacrice. 29
Making light of Vedic discourse, the Vedas and the rites, they opposed the
sacricial act. 30
These wicked, devious miscreants mocked the Vedas and blocked the path of
sacricial action. 31
After the lord of creation had established people in the livelihoods prepared for
them, he laid down limits suited to the status and the qualities 32
Of each order and stage of life, best guardian of duty, and also their
responsibilities. He also made the heavenly realms for each community who
adhered perfectly to their obligations. 33
The realm for brahmins who carry out the sacrice is that of Brahmā. Therealm
for kṣatriyas who never retreat in battle is Indra’s. 34
The realm for vaiśyas who delight in duty is the Maruts’, while that for śūdras
who rejoice in service is the gandharvas’. 35
The realm for those who lived in their guru’s home is that of the eighty-one
thousand sages who never shed their semen. 36
The realm for those who retire to the forest is that of the Seven Sages. The
progenitors’ realm is for householders, and Brahmā’s is for renunciants. 37
The immortal realm for ascetics is the highest state of Viṣṇu. 38
Those ascetics who always contemplate the Absolute alone achieve this, the
highest realm perceived by the wise. 39
After every dissolution, the moon, the sun and planets are all re-created, but
those who contemplate the mantra of twelve syllables, even now, need never be
reborn.8 40
The hell realms of Tāmistra, Andhatāmisra, Mahāraurava, Raurava,
Asipatravana, Ghora, Kālasūtra and Avīci 41
Are said to wait for those who insult the Vedas, obstruct the sacrice orshirk
their communal duties. 42
So ends Chapter Six in Book One of the glorious Viṣṇu Purāṇa.
7. The rst patriarchs
Parāśara:
While Brahmā was engaged in contemplation, his mind-born progeny arose.
These conscious beings, whose forms and senses came from Brahmā’s body,
appeared from the limbs of that wise deity. 1
All the creatures I’ve described, from gods to static objects, occupy a world
infused with threefold qualities. 2
All creatures, moving and unmoving, were created in this way. 3
But as these beings, arising from that wise deity, failed to multiply, he then
brought forth more sons from his own mind in the image of himself: 4
Bhṛgu, Pulastya, Pulaha, Kratu, Aṅgiras, Marīci, Dakṣa, Atri and Vasiṣṭha. 5
These are the nine mind-born sons of Brahmā named in the purāṇas. 6
Sanandana and the others whom Brahmā brought forth earlier had neither
worldly ties nor an urge for procreation. 7
All had perfect knowledge and were therefore free from envy and desire, but as
they showed indierence to the creation of the world, a terrible fury, able to
burn the universe, arose in that great deity. 8
All three worlds were set ablaze in a ring of re sparked by Brahmā’s anger,sage.
9
From his forehead, furrowed with burning fury, sprang wrathful Rudra, blazing
like the midday sun, his vast form half-man, half-woman. 10
Brahmā ordered Rudra to divide himself, then withdrew from sight. 11
Thus, addressed by Brahmā, Rudra split his male and female halves apart, then
divided his male half eleven ways. 12
Some forms were pleasant, some hideous, some mild and others erce. That
lordly being then split his female half in many forms, both black andwhite. 13
Brahmā then manifested himself as Manu, Lord Svāyaṃbhuva, brahmin, the
patriarch of humanity. 14
That divine and lordly Manu took to wife the woman Śatarupā, who was
puried of sins through penance. 15
With him, divine Śatarūpa bore two sons, Priyavrata and Uttānapāda, and two
daughters, named Prasūti and Ākūti, endowed with beauty, nobility and virtue
—you know this, dharma. 16
Svāyaṃbhuva gave Prasūti to Dakṣa and Ākūti to Ruci in those far-o times.
The patriarch Ruci accepted Ākūti, and they had a son called Sacrice and a
daughter, Recompense, who became a couple, blessedsage.9 17
Sacrice and Recompense had twelve sons, known as the divine Yāmas inthe age
of Manu Svāyaṃbhuva. 18
Similarly, Dakṣa had twenty-four daughters with Prasūti. Listen carefully to
their names: 19
Faith, Fortune, Constance, Contentment, Comfort, Prudence, Ritual, Intellect,
Modesty, Beauty, Peace and Felicity, with Fame as the thirteenth. 20
The lord Virtue took these daughters of Dakṣa as his wives.10 The eleven
remaining younger fair-eyed daughters were: 21
Renown, Truth, Increase, Memory, Joy, Patience, Humility, Kindness, Energy,
Svāhā and Svadhā.11 22
Bhṛgu, Bhava, Marīci, the sage Aṅgiras, Pulastya, Pulaha, the excellent
seerKratu, 23
Atri, Vasiṣṭha, Vahni and Pitara—these seers duly wedded Renown and her
sisters, best of sages. 24
The sons of Virtue were as follows: Faith bore Desire, Fortune Pride, Constance
a son, Restraint. Contentment bore Satisfaction and ComfortGreed, 25
Prudence bore Knowledge and Ritual bore Correction, Conduct and Decency.
Intellect bore Understanding, Modesty Propriety, the son of Beauty was
Resolve, Peace bore Security, 26
Felicity bore Happiness and Fame Glory. Such were the sons of Virtue. With
Desire, Love gave birth to Rapture, the grandson of Virtue. 27
Vice’s wife was Violence. They gave birth to a son, Falsehood, and a daughter,
Deceit, who became a couple and bore two sons, Fear and the hell realm Naraka.
28
Their two daughters, Delusion and Pain, became their brothers’ wives. Fear and
Delusion gave birth to Death, who carries o all beings. 29
Pain and Fear had a son, Suering. The children of Death were Disease,
Decrepitude, Sorrow, Avidity and Anger. 30
These all knew pain and were marked by vice. None had a wife, a son orretained
his semen. 31
Such are the terrible forms of Viṣṇu, best sage’s son. They went forth as the
eternal causes of destruction in this world. 32
Dakṣa, Marīci, Atri, Bhṛgu and the other patriarchs, blessed sage, are the eternal
causes of creation here. 33
The Manus and their sons, brave protectors of the earth, are heroes who rejoice
in the path of truth and are the ever-present causes of the preservation of the
world. 34
Maitreya:
Tell me, brahmin, what is the nature of this perpetual process of creation,
preservation and destruction? 35
Parāśara:
Lord Madhusūdana, who is beyond conception, in all three varied forms, brings
about the never-ending cycle of creation, preservation anddestruction. 36
The destruction of all beings is fourfold, brahmin: occasional, foundational,
continual and perpetual. 37
Occasional or Brāhmic destruction takes place when the universal lord is
sleeping. In foundational destruction, the world is broken into fundamental
elements. 38
Continual destruction is said to be that of the ascetic who, through spiritual
knowledge, abides in the Supreme. Perpetual destruction is the unrelenting
death, day and night, of every being ever born. 39
The production of fundamental elements is thought to be foundational
creation. The creation that follows the intermediate destruction of the world is
called ephemeral. 40
The creation in which beings are born each day is called perpetual creation by
those who understand the meaning of purāṇas, best of sages. 41
That’s how Lord Viṣṇu, creator of beings abiding in all bodies, undertakes
creation, preservation and destruction. 42
The powers of Viṣṇu to create, preserve and to destroy, Maitreya, are always
present in all bodies, day and night. 43
One who transcends this great threefold power consisting of all qualities,
brahmin, proceeds to the highest state, never to return. 44
So ends Chapter Seven in Book One of the glorious Viṣṇu Purāṇa.
8. The eight forms of Rudra
Parāśara:
I’ve described for you the creation undertaken by Brahmā that has the quality of
dullness, great sage. Now I’ll speak about the creation of Rudra. Listen while I
explain. 1
While Brahmā was meditating at the beginning of the aeon, a son, his equal,
manifested in his lap, a boy of ruddy complexion. 2
He ran about while wailing loudly (rudan), best of brahmins. WhenBrahmā
asked the weeping child why he wept, ‘I want a name!’ washis reply. 3
The lord of creation answered, ‘Deity, your name is Rudra, but do not cry. Be
rm!’ But even after Brahmā had spoken, the child cried out another seven
times. 4
Each time the lord gave him another name. To each of these eight aspects the
lord assigned stations, wives and sons. 5
The universal grandsire gave him all these names, brahmin: Bhava, Śarva, Īśāna,
Paśupati, Bhīma, Ugra and Mahādeva. 6
He gave these names, then xed a place for each: the sun, water, earth, wind, re,
air, the consecrated brahmin and the moon—these are the eight stations in
order. 7
Suvarcalā, Uṣā, Vikeśī, Śivā, Svāhā and Diśas, Dīkṣā and Rohiṇī— 8
These are the respective wives of the sun and other forms, which are known by
the names of Rudra and the others, best of men. Next, you’ll hear from me
about their ospring, blessed sage. 9
Their descendants lled this world: 10
The sons in order were tardy Saturn, brilliant Venus, ruddy Mars, Manojava,
Skanda, Svarga, Saṃtāna and wise Mercury. 11
In the form of Rudra, he took Satī as his wife. She later sacriced her body when
enraged by Dakṣa. 12
Satī was reborn the daughter of the mountain-deity Himālaya and Menā, best of
brahmins, and, as peerless Umā, Lord Śiva married her again. 13
The divine sons Dhātṛ and Vidhātṛ were born to the sage Bhṛgu and Renown, as
was Śrī, the consort of Nārāyaṇa, god of gods. 14
Maitreya:
It’s said that glorious Śrī arose from the waters at the churning of the nectar of
immortality. How can you now say that she was born to Bhṛgu and Renown? 15
Parāśara praises Lakṣmī
Parāśara:
Śrī, the mother of the universe, is eternal and never leaves the side of Viṣṇu, best
of brahmins. Just as Viṣṇu is everywhere, so indeed is she. 16
Viṣṇu is meaning and she is word. She is policy and Hari is principle. Viṣṇu is
perception and she is intellect. He is virtue and she is conduct. 17
Viṣṇu is creator and she is creation. Śrī is earth and Hari is support. Thelord is
satisfaction and Lakṣmī is eternal contentment, Maitreya. 18
Śrī is inclination and the lord is desire. He is sacrice and she, the fee.
The goddess is the oblation of claried butter and Janārdana, the prayer that
accompanies it. 19
Lakṣmī is the pavilion for the sacricer’s wives, sage, and Madhusūdana, the
pavilion for the men of the family. Lakṣmī is the altar and Hari is the sacricial
post. Śrī is the kindling and the lord is the sacred grass. 20
The lord takes the form of the Sāma Veda and the lotus-throned goddess is the
chanting. Lakṣmī is the invocation svāhā, and Vāsudeva, master of the universe,
is the re that consumes the oering. 21
Lord Viṣṇu is Śiva and Lakṣmī is Gaurī, his wife, best of brahmins. Keśava is the
sun and lotus-throned Śrī its brilliance, Maitreya. 22
Viṣṇu is the host of ancestral spirits and Padmā is the invocation svadhā, which
provides their eternal sustenance. Śrī is heaven and Viṣṇu, the universal lord, is
boundless space. 23
Śrī’s husband is the hare-marked moon and Śrī its ever-present loveliness. Lakṣmī
is the rmness that girds the world and Hari is the all-pervading wind. 24
Govinda is the ocean and Śrī its shore, wise brahmin. Indrāṇī, wife of Indra, is a
form of Lakṣmī, and the king of gods is Madhusūdana. 25
Viṣṇu who bears the discus is Yama himself, the lord of the underworld, and the
lotus-throned Śrī is Yama’s wife, Dhūmorṇā. Śrī is wealth and her husband is the
deity Kubera, lord of riches. 26
Fortunate Lakṣmī is Gaurī and Keśava is Varuṇa, god of oceans. Śrī is the army of
the gods and Hari its commander, best of brahmins. 27
Viṣṇu who wields the mace is support and Lakṣmī is power, best of brahmins.
Lakṣmī is the unit of time known as kāṣṭhā and he is the nimeṣa. He is the
muhūrta and she the kalā.12 28
Lakṣmī is light and Hari, lord of all, the shining sun. Śrī, the mother of the
world, takes the form of a vine and Viṣṇu, the tree it clings to. 29
Śrī is night and the god who bears the mace and discus is the day. Wish-granting
Viṣṇu is the groom and she who dwells in the lotus grove his bride. 30
The lord takes the form of all masculine rivers and Śrī the feminine ones. Lotus-
eyed Viṣṇu is the banner and lotus-throned Śrī the pennant. 31
Lakṣmī is yearning and supreme Nārāyaṇa, master of the world, is greed. Lakṣmī
is love and Govinda is sex—you understand this, dharma. 32
Why say more when it can be said so simply? 33
All things masculine among the animals, gods and humankind are Lord Hari,
while everything feminine is Lakṣmī, Maitreya. There is nothing apart from
them. 34
So ends Chapter Eight in Book One of the glorious Viṣṇu Purāṇa.
9. The sage Durvāsas curses Indra; Churning ofthe
ocean
Parāśara:
Now listen to this account of Śrī, about whom you asked me, Maitreya, as I
heard it from the seer Marīci. 1
The sage Durvāsas, a partial manifestation of Śiva, was wandering this world
when he saw a female vidyādhara holding a divine garland. 2
The perfume of the garland’s santānaka owers lled the forest, brahmin, and
the scent brought great delight to those who roamed there. 3
That brahmin, who held vows of holy craziness, saw the splendid garland and
asked the fair-hipped vidyādhara woman to give it to him. 4
At his request, the slender, wide-eyed vidyādharī bowed graciously and handed
him the owers. 5
That wild brahmin took the garland and placed it on his head, Maitreya, as he
wandered through the world. 6
One day, Durvāsas beheld the deity Indra, overlord of the threefold worlds,
Śacī’s husband, approaching on his raging elephant Airāvata, accompanied by
the other gods. 7
The sage took the garland, along with its frenzied bees, from his head and, like a
madman, tossed it to the king of gods. 8
Indra caught the garland and placed it on the elephant’s brow, where it shone
like the river Gaṅgā, Jahnu’s daughter, on the summit of MountKailāsa. 9
The elephant, whose eyes were blinded by intoxication, was attracted by the
scent and snied the garland with its trunk but tossed it to the ground. 10
The best of sages, holy Durvāsas, was enraged, Maitreya, and angrily addressed
the king of gods: 11
Durvāsas:
Your heart has been corrupted by the intoxication of your power. You’re worse
than arrogant, Indra. The garland that I gave you is the dwelling place of Śrī, but
you didn’t really like it. 12
You didn’t thank me with a bow. You didn’t place it on your head, yourcheeks
aglow with pleasure. 13
Because you shunned the garland that I oered you, fool, you’ll lose your
sovereignty over all three worlds. 14
You clearly think that I’m like other brahmins, Indra, and in doing so,
youarrogantly insult me. 15
Because you tossed the garland that I gave you to the ground, the threefold
worlds will lose their splendour. 16
This whole world of moving and unmoving things fears me when I’mangry, but
you, king of gods, full of pride, disrespect me. 17
Parāśara:
Mighty Indra quickly climbed down from the elephant’s back and apologised to
the unstained seer Durvāsas. 18
Being appeased, that best of sages then replied to the god of a thousand eyes,
who bowed respectfully before him: 19
Durvāsas:
Unlike other sages, I’m neither kind nor patient, mighty Indra. Remember that
I’m Durvāsas! 20
You’ve been attered by sages such as Gautama for no good reason. Remember
that I’m Durvāsas, the very essence of impatience! 21
Because Vasiṣṭha and other sweet-natured seers loudly sang your praises, you’ve
grown proud and disrespect me. 22
My matted locks are a blazing mass and my brow is deeply furrowed. Seeing me,
who in all three worlds isn’t fearful? 23
Why waste words, god of a hundred sacrices? I won’t accept any further
semblance of respect you try to show me. 24
Parāśara:
So saying, the brahmin left, and Indra, king of gods, mounted on Airāvata,
returned to his city of Amarāvatī. 25
From that moment, brahmin, all three worlds, along with mighty Indra, lost
their splendour, Maitreya, and grew wretched. Herbs and other plant life
withered, 26
Sacrices ceased, ascetics gave up penance and folk no longer turned their minds
to charity or other virtues. 27
All the people suered, their senses overcome by greed, best of brahmins, and
they began to covet tries. 28
Where vitality exists, one also nds prosperity, as they follow one another.
Where is vitality for those who lose prosperity? Without vitality, where
arevirtues? 29
Without virtues, where are people’s strength, courage and other noble
sentiments? Bereft of strength and courage, a person will be shunned
byeveryone, and a man rejected will lose his mind. 30
When all three worlds thus lost prosperity and vitality, the Daityas and the
Dānavas made war against the deities. 31
Overcome by greed, and without wellbeing and energy themselves, the Daityas
fought against the gods who also lacked those qualities. 32
After they’d been worsted by the demons, Indra and the thirteen deities led by
Agni sought protection from Brahmā, the fortunate grandsire ofthe world. 33
The gods relayed all this to Brahmā. ‘Go to Viṣṇu for protection, lord ofhigh
and low,’ he said, ‘for he’s the scourge of demigods. 34
He’s the lord who has no cause, and origin of creation, preservation and
destruction of the world. Viṣṇu is lord of all progenitors, unending
andunconquerable. 35
He’s the cause of unborn primal matter and of spirit, which are transformed by
his energy. Viṣṇu, who eases the pain of those who bow before him, will restore
your splendour.’ 36
Brahmā praises Viṣṇu
Parāśara:
Having thus addressed them, Brahmā, universal grandsire, set o with all the
gods for the Milky Ocean’s northern shore. 37
Arriving with the thirteen deities, Brahmā gratied Hari, lord of high and low,
with these words that pleased him: 38
Brahmā:
I bow to the universal lord of all, unending, unarising, unchanging, the abode
and foundation of the world, invisible, indivisible, 39
Nārāyaṇa, smallest of the small, largest of the large, including all the world and
all things in it, 40
In whom all things abide, from whom all things including me arise, thedeity
who is all things, higher than the highest, 41
Who is beyond the highest spirit, who takes the form of the Supreme itself, and
on whom ascetics who yearn for liberation meditate as the source of freedom. 42
May the lord beyond vitality and other basic qualities, purest of the pure, primal
spirit, favour us. 43
May that pure being, Hari, whose power lies beyond the passage of time that’s
made of kalās, kāṣṭhās, nimeṣas and so on, favour us. 44
May Viṣṇu, known as the pure supreme lord because of his favours, andwho is
at the heart of all embodied beings, favour us. 45
May Hari, the cause and the eect, the cause of the cause itself, and the eect of
the eect itself, favour us. 46
Who himself is also the eect, which is the eect of the eect of the eect, and
who has become the eect of that eect, I bow to him.13 47
Who is the cause of the cause, and the cause of the cause of that cause , andis the
cause of all these causes—I bow to that lord of gods. 48
The enjoyer and the enjoyed, the creator and the creation, the deed and the doer
—I bow to that highest state. 49
That highest state of Viṣṇu consists of purest understanding and is unending,
unborn, undying, undecaying, unmanifest and unchanging. 50
I bow to that highest state of Viṣṇu, which is neither gross nor subtle, butlies
beyond description and is forever pure. 51
The power to create all things abides in one ten-thousandth part of one ten-
thousandth part of that being in the form of the Absolute supreme. Ibow to
that undecaying entity. 52
Neither gods, nor sages, nor I, nor Śiva know that state that is the ultimate
condition of the highest lord, Viṣṇu. 53
That indestructible state, which ever-striving ascetics perceive in the syllable Oṃ,
and which is the destroyer of both merit and demerit, is the highest state of
Viṣṇu that should be contemplated. 54
That is the highest state of Viṣṇu, the deity whose powers are at the heart of
Brahmā, Viṣṇu and Śiva, and before whom nothing else existed. 55
Universal Lord who is at the heart of everything, who is everything, the
everlasting refuge of everything—favour us, your devotees, Viṣṇu, and reveal
yourself. 56
Parāśara:
Hearing Brahmā’s supplication, the thirteen deities also bowed and said, ‘Favour
us and reveal yourself. 57
We bow down to that highest state of yours, which even Brahmā cannot
comprehend. You are the domicile of the world, all-pervasive and imperishable.’
58
After Brahmā and the gods had spoken, all the heavenly sages, led by Bṛhaspati,
said: 59
‘The primal sacrice, primal and praiseworthy spirit, born before the rst of
beings: we bow to him, creator of the world’s creator, beyond description. 60
Lord, you are the master of all that’s been and all that is to be, you embody the
sacrice and are undying; favour all those who bow to you and show yourself to
us. 61
Here is Brahmā, and here is three-eyed Śiva accompanied by the Rudras. Pūṣan is
here with all the Ādityas, as is Agni and the re gods. 62
These are the Aśvins and Vasus, and these, the hosts of Maruts. All the Sādhyas
are here as well. These are the gods and this, their sovereign, Indra. 63
Routed by the Daitya army, they bow deeply, protector. All these hosts ofgods
have come for your protection.’ 64
Parāśara:
Thus praised, Maitreya, the holy bearer of conch and discus, the highest lord,
appeared before them. 65
Beholding the bearer of these weapons of incomparable appearance, a mass of
splendour and magnicence, 66
Having rst bowed down, the reverent deities’ eyes were lled with anxious tears
and, led by Brahmā, grandsire of the world, they praised lotus-eyed Viṣṇu. 67
The deities:
We bow to you again and again, lord of all. You are Brahmā and Śiva, who wields
the bow Pināka. You are Indra, Agni, purifying Wind, Varuṇa, Savitṛ and Yama.
You are the Vasus, Maruts, Sādhyas and the hosts of Viśvedevas. 68
You, Lord, are indeed this host of deities that has come before you, creator of the
world, because you are everywhere. 69
You are the sacrice, the cry of vaṣaṭ, the syllable Oṃ, lord of creation,
knowledge and knower. You are at the heart of everything, and all the world
consists of you. 70
Defeated by the Daityas, we’re miserable and come to you for refuge, Viṣṇu, so
favour us. You are at the heart of everything. Please defend us with your might.
71
Until a being comes to you for refuge, dispeller of all impurities, they’ll have pain
and longing, delusion and unhappiness. 72
You are grace itself, so be gracious to us, your devotees. With power arising from
all your energy, protector, protect us. 73
Churning of the Ocean of Milk
Parāśara:
Thus praised by the reverent immortals, Lord Hari, creator of the universe,
whose eyes were lled with grace, addressed them: 74
The Lord:
I’ll restore your energy, deities, and tell you what to do. 75
In collaboration with the Daityas, cast every kind of healing herb into the Milky
Ocean, take the sacred mountain Mandara as your churning-stick and the nāga
Vāsuki as the cord with which to turn it. Then, with my help, you deities will
churn forth the nectar of immortality. 76
First speak kindly to the Daityas in this regard, and tell them they’ll receive an
equal portion from this shared labour. 77
By drinking nectar from the churning of the ocean, they’ll gain power
andimmortality. 78
But I’ll ensure your enemies, you thirteen deathless gods, receive no nectar and
gain nothing from their eorts. 79
Parāśara:
Thus addressed by Viṣṇu, god of gods, all the deities made a compact with the
Daityas and set about the churning of the nectar. 80
The deities, Daityas and Dānavas gathered varied herbs and cast them on the
waters of the Milky Ocean, pure and splendid like the clouds in autumn. 81
Taking Mount Mandara as their churning-stick and using Vāsuki as the cord,
they then began to churn the nectar vigorously, Maitreya. 82
Viṣṇu sent the assembled gods to the tail of Vāsuki, and the Daityas to the fore
part of that serpent’s body. 83
Scorched by ery blasts from Vāsuki’s hood, best of sages, all the Daityas lost
their vigour and grew weak. 84
But the deities at the serpent’s tail were refreshed by rain that fell from clouds
whipped up by gusts of breath from Vāsuki’s maw. 85
In the middle of the Milky Ocean, Lord Hari himself in the form of a tortoise
served as a support for Mount Mandara as it turned, great sage. 86
Taking a second form among the gods, the bearer of the mace and discus drew
on that serpent king and, in yet another form, he did the same among the
Daityas. 87
Keśava ascended to the mountain top in third gigantic form, Maitreya, invisible
to both gods and Daityas. 88
With one portion of his energy, Hari sustained the serpent king and, with
another, reinforced the deities. 89
As the gods and Dānavas churned the ocean, there rst arose the sacred cow
Surabhi, source of all milk, worshipped by the deities. 90
Both gods and Dānavas were delighted, sage, their minds held captive and their
eyes agleam. 91
When next the goddess of wine, Vāruṇī, arose, her eyes rolling with
drunkenness, the siddhas in the heavens asked themselves, ‘What’s this?!’ 92
From the Milky Ocean as it turned, there then appeared the Pārijāta tree, lling
all the worlds with perfume and delighting the deities’ womenfolk. 93
And next a marvellous host of apsarases, endowed with beauty, nobility and
virtue, Maitreya, emerged from the Milky Ocean. 94
The cool-rayed moon that next came forth was seized by Śiva, and the nāgas took
the poison arising from the ocean. 95
Finally, the gods’ physician, the white-clad deity Dhanvantari himself, appeared
with a jar of nectar. 96
The hearts of all those Daityas and Dānavas were lled at once with joy and they
exulted, Maitreya, along with all the sages. 97
From the milk then arose the goddess Śrī, radiant with beauty, standing on an
open lotus, with another in her hand. 98
Great sages lled with joy then praised her with the paean called Śrī-sūkta. 99
Gandharvas with Viśvāvasu at their head sang before her, brahmin, as hosts of
apsarases led by Ghṛtācī danced. 100
Gaṅgā and the other rivers came forward to bathe her with their waters. The
guardian elephants of four quarters brought pure water in golden vessels and
poured it on the goddess, sovereign of all the worlds. 101
The Milky Ocean, appearing as a deity, oered her a garland of fresh waterlilies,
and the gods’ own articer, Viśvakarman, crafted jewellery toadorn her. 102
Clad in heavenly wreathes and garments, bathed and wearing jewels, Śrīpressed
herself to Hari’s bosom while all the gods looked on. 103
The deities, observed by Lakṣmī as she clung to Hari’s bosom, Maitreya, attained
at once the highest state of bliss. 104
But the Daityas led by Vipracitti, shunned by Viṣṇu and ignored by Lakṣmī,
blessed sage, descended into deep despair. 105
Those mighty Daityas, brahmin, then seized the pitcher with the nectar from
the hands of Dhanvantari. 106
But Viṣṇu, appearing in a female form, tricked them with an apparition. Seizing
back the pitcher from the demons, he returned it to the gods. 107
Indra and the hosts of gods then drank that nectar, but the Daityas, wielding
weapons, assailed them without mercy. 108
As the mighty gods had drunk the draft, they destroyed the demon army, which
was scattered in all directions and ed to the lower realm of Pātāla. 109
Then the deities, lled with joy, bowed to Viṣṇu, bearer of the discus, conch and
mace, and ruled once more the realm of Triviṣṭapa. 110
The sun of shining brilliance resumed his usual course, best of sages, andthe
other luminaries proceeded on their proper paths. 111
The lovely light of sacred res blazed brightly, and the minds of every being
turned once more to virtue. 112
All three worlds now prospered, best of brahmins, and mighty Indra, chief of
thirteen deities, regained his splendour. 113
Seated on his lion throne, Indra, having gained again the threefold worlds and
ruling over the gods once more, praised the goddess who holds a lotus in her
hand. 114
Indra praises Lakṣmī
Indra:
I bow to you, Śrī, mother of the world, born from a lotus, with eyes like wakeful
waterlilies, pressed to Viṣṇu’s bosom. 115
You are success personied. You are the cries of svadhā and svāhā. You are the
nectar that puries the world. You are the twilight at dawn and dusk, prosperity,
faith and wisdom. You are Sarasvatī, the deity of speech. 116
You are knowledge of the sacrice, knowledge that is great and secret, fairest
goddess, and the knowledge of the self that yields the prize of liberation. 117
You are logic, the threefold Vedas, the professions and the art of governance.
This world is lled with all your forms, both mild and wrathful, goddess. 118
Who, apart from you, goddess, dwells in the bosom of the god of gods, the
embodiment of all the sacrice, the object of ascetics’ meditation, the bearer of
the mace? 119
Bereft of you, all three worlds were on the brink of ruin, goddess, but now
you’ve rescued them. 120
Whenever you are looking on, goddess of good fortune, men will alwayshave a
wife, sons, a house, companions, sustenance, money and allthe rest. 121
Health, power, victory and happiness, goddess, aren’t hard to nd for those on
whom you cast your gaze. 122
You are the mother of every being and Hari god of gods their sire. You and
Viṣṇu, mother, pervade this world of moving and unmoving things. 123
Don’t forsake our storehouse, byre, our home, our goods, our bodies or our
wives—you, who confers purity on everything. 124
Don’t forsake my sons, my circle of companions, my cattle or adornments—you,
whose place is in the bosom of lordly Viṣṇu. 125
Those whom you reject, stainless goddess, are bereft at once of goodness, truth
and purity and of the virtues like morality and the rest. 126
Under your gaze, even the wicked are lled at once with every wished-for quality,
including morality, and their kinsfolk prosper. 127
Under your gaze, goddess, a person becomes praiseworthy, virtuous, wealthy,
noble, wise, courageous and victorious. 128
But when you, supporter of the world, beloved of Viṣṇu, turn your faceaway, a
person’s entire store of virtues starting with morality is lost atonce. 129
Even the tongue of Brahmā can’t describe your virtues. Favour us, lotus-eyed
goddess, and never forsake us. 130
Parāśara:
Śrī, abiding in all beings, thus praised, was perfectly delighted, brahmin, and
replied to Indra, deity of a hundred sacrices, while all the other godsattended.
131
Śrī:
Indra, king of gods, your song has pleased me. Ask for anything you desire, for I
am here to grant your wish. 132
Indra:
If you’ll grant my wish, goddess, and if I’m worthy of such a favour, then never
forsake this threefold world. Let this be my rst request. 133
Never forsake the person who lauds you with this song, ocean-born goddess. Let
this be my second wish. 134
Śrī:
I’ll not forsake the threefold worlds, Indra, chief of thirteen gods. I grant this
favour as I’m pleased with the adoration of your song. 135
Likewise, I’ll never turn my back on one who lauds me with this paean atdawn
and dusk. 136
Parāśara:
That’s how the blessed goddess Śrī, pleased with Indra’s song of praise, Maitreya,
granted two wishes to the king of gods in former times. 137
Śrī was originally born the daughter of Bhṛgu and Khyāti and arose again from
the ocean when the gods and demons churned the nectar. 138
When Janārdana, master of the world and god of gods, manifests on earth, Śrī
arises as his consort. 139
Later, when Hari was born the son of Aditi in the form of a dwarf, Śrī was born
as Padmā, and when he was born as Paraśurāma, Bhṛgu’s scion, shewas born as
Dharaṇī. 140
When he appeared as Rāma, scion of Raghu, she was Sītā. When he was Kṛṣṇa,
she was Rukmiṇī, and during the other manifestations of Viṣṇu, she was always
his companion. 141
When he appears as a deity, she also takes a heavenly form, and when he appears
in mortal form, she always does the same; Śrī adopts a form to complement that
of Viṣṇu. 142
Prosperity will never wane for three generations in the house of one who hears
or recites this account of Lakṣmī’s birth. 143
Misfortune, the source of woe, sage, never falls on homes in which this song of
Śrī is sung. 144
This is the answer to your question, brahmin, as to how Śrī, previously born as
Bhṛgu’s daughter Satī, arose from the Milky Ocean. 145
Calamity will never visit those who recite this song in praise of Lakṣmī daily, as
it’s the key to all good fortune, and originated with the deities led by Indra. 146
So ends Chapter Nine in Book One of the glorious Viṣṇu Purāṇa.
10. Descendants of the rst patriarchs andDakṣa’s
daughters
Maitreya:
You’ve told me everything I asked about, great sage, but tell me more about
creation. How did Bhṛgu beget ospring, for a start? 1
Parāśara:
Just as Viṣṇu’s consort Lakṣmī was born to Bhṛgu and Khyāti, they also had two
sons, Dhātṛ and Vidhārtṛ.14 2
Two daughters of great Mount Meru, Āyati and Niyati, became the wives of
Dhātṛ and Vidhārtṛ, and each one bore a son, 3
Prāṇa and Mṛkaṇḍu, respectively. The sage Mārkaṇḍeya was descended from the
latter. Mṛkaṇḍu also had a son named Vedaśiras, but now you’ll hear about the
son of Prāṇa: 4
Prāṇa’s son was Dyutimant, and his son was Rājavant, fortunate sage.
Thelengthy lineage of Bhārgavas were his descendants. 5
Marīci’s wife, Saṃbhūti, bore Paurṇamāsa, and Virajas and Parvata were that
great being’s two sons. 6
I’ll tell you more about them when I describe this lineage in more detail,
brahmin. Aṅgiras’s wife, Smṛti, bore daughters, Sinīvālī, Kuhū, Rākā
andAnumati.15 7
Atri’s wife, Anasūyā, had three pure sons, Soma, Durvāsas and the ascetic
Dattātreya. 8
Pulastya’s wife, Prīti, had a son Dattoli, who, in Svāyaṃbhuva’s reign,
waspreviously born as Agastya. 9
Kardama, Arvarīvant and Sahiṣṇu were the three sons born to Kṣamā, wife of
the patriarch Pulaha. 10
Kratu’s wife, Sannati, gave birth to sixty thousand Vālakhilya sages who retained
their semen, and were no bigger than your thumb, but each had the energy of
the blazing sun. 11
Vasiṣṭha’s seven sons were born to Ūrjā: 12
Rajas, Gotra, Ūrdhvabāhu, Savana, Anagha, Sutapas and Śukra, all of whom
were stainless sages. 13
Brahmā’s rst-born son, the re god Agni, also known as Abhimānin, hadthree
sons of brilliant energy with Svāhā, brahmin: 14
Pāvaka, Pavamāna and Śuci who lived on water. 15
Together they had another forty-ve descendants. Along with their father and
his three sons, they were known together as the Vahnaya re gods. 16
They say the Vahnayas are forty-nine in all. 17
These patriarchs whom I’ve described to you, brought forth by Brahmā, include
both Agniṣvāttas who maintained no sacricial res, and the Barhiṣads, who did.
18
Svadhā bore the Vahnayas two daughters, Menā and Dhāriṇī, brahmin, both
ascetics who expounded on the Vedas. 19
These two were blessed with highest knowledge and every noble virtue. 20
Recalling this account of Dakṣa’s daughters’ ospring, a faithful person never
remains childless. 21
So ends Chapter Ten in Book One of the glorious Viṣṇu Purāṇa.
11. The birth of Dhruva
Parāśara:
I’ve spoken of Priyavrata and Uttānapāda, Manu Svāyaṃbhuva’s noble and
heroic sons. 1
One of these, Uttānapāda, had a favourite wife, Suruci, who had a son, Uttama,
on whom his father doted, brahmin. 2
King Uttānapāda had a second wife, Sunīti, whom he didn’t love so deeply, but
she also bore a son, named Dhruva. 3
The king was seated on his throne one day when Dhruva saw his brother
Uttama nestled in his father’s lap and tried to climb up too. 4
Because Uttama’s mother, Suruci, was watching, the king discouraged Dhruva,
although the lad had come to him so eagerly. 5
When Suruci saw her rival’s son clambering on his father’s lap where Uttama
was sitting, she spoke these words to him: 6
‘Why hanker after things you cannot have, dear child? Don’t you know that you
were born from another mother, not from me? You want a thing that’s just for
Uttama, who’s special. 7
It’s true that you’re a prince also, but you are not my child. 8
This throne is just for princes like Uttama, my son. Don’t trouble yourself on its
account. 9
Why have such hopes for things that cannot be, as if you were my boy? Don’t
you understand Sunīti is your mother?’ 10
Parāśara:
After Dhruva heard what Uttama’s mother said, brahmin, the angry child then
left his father and retreated to his mother’s chambers. 11
When Sunīti saw her furious son, his lower lip atremble, Maitreya, sheplaced
him on her lap and spoke these words to him: 12
Sunīti:
Who’s made you angry, darling boy? Who’s upset you? Who oends your father
by hurting your feelings so? 13
Parāśara:
Hearing this, Dhruva told his mother all that proud Suruci had said in the
presence of the king. 14
When her son relayed all this, heavy-hearted Sunīti groaned, her eyes ablaze with
angry sighs. The miserable woman made this reply: 15
Sunīti:
What Suruci said is true. You’re not so privileged, my son. The rivals ofmore
fortunate folk would never speak like that, dear boy. 16
Don’t be upset, my love. Who can undo the deeds of previous lives, and who can
hold you to account for deeds as yet undone? 17
One who’s blessed with a royal throne and umbrella, excellent horses and ne
elephants—these are his alone. Remember this and calm yourself, myboy. 18
On account of merit earned in former lifetimes, the king takes great delight
(suruci) in Suruci, but others like me who are not so lucky are his wives in name
alone. 19
Her son Uttama is blessed with heaps of merit, but you, my son, Dhruva, were
not born to privilege. 20
But don’t be sad, my boy. The wise are always happy with their lot. 21
If you’re really pained by what Suruci said, then try to win some merit, which
will bring you all rewards. 22
Be polite, virtuous, friendly and kind to animals, for just as water ows
downhill, good fortune comes to those who earn it. 23
Dhruva:
Mother, the words you’ve spoken to comfort me nd no place within my heart,
which was broken by her insults. 24
I’ll strive to reach that highest, peerless state, honoured by all the worlds. 25
Suruci is the royal favourite and, although I’m not her son, you’ll see my glory,
mother, even though I lay inside your womb. 26
She bore my brother Uttama in her belly, so let him have the throne our father
gave him. That’s how matters ought to be. 27
I don’t desire a place that’s promised to another. Through my eorts, mother, I
want a state that even father hasn’t reached. 28
Dhruva is instructed by the sages
Parāśara:
So saying, Dhruva left his mother’s rooms and left the city for a grove beyond
the walls. 29
There he saw the Seven Sages, who’d arrived before him, seated on their deer-
skin cloaks spread upon the ground. 30
The prince duly greeted them, bowed respectfully and, while stooping with
humility, addressed them. 31
Dhruva:
Best of sages, know me to be Uttānapāda’s son, born to Sunīti. I’ve come to you
because I’m disenchanted with the world. 32
The sages:
Prince, you’re just a boy of four or ve. There cannot yet be any reason for your
disillusion. 33
You’ve no cause for worry while your royal father lives. We can’t foresee that you
will want for anything, dear boy. 34
You don’t look sick. What’s causing your unhappiness? If there’s a problem, you
should tell us. 35
Parāśara:
Dhruva then repeated Surūci’s words and, hearing this, the sages said to one
another, 36
‘Aha! Even though he’s just a child, he’s got real warrior spirit. His irritation at
his mother’s rival’s words hasn’t left his heart. 37
Come, come, you warrior’s son. Tell us, if you like, what you plan to do on
account of disenchantment. 38
Tell us what we can do to help. You’re clearly very bright, and we see you have
something that you want to say.’ 39
Dhruva:
I don’t want riches or a kingdom, best of brahmins. I only want to know that
state that none has reached before. 40
Tell me, best of sages, what I must do to reach that situation, which is superior
to all others. 41
Marīci:
That foremost state cannot be reached by those who do not praise Govinda. You
must therefore venerate the everlasting one. 42
Atri:
One with whom Janārdana, highest of the high, the primal spirit, is pleased, will
reach the everlasting state. I speak the truth. 43
Aṅgiras:
Worship eternal, changeless Govinda, within whom all this world abides, if you
wish to reach that highest situation. 44
Pulastya:
A person who has venerated Hari, the highest Absolute, the supreme abode,
who is both supreme and Absolute, reaches liberation, even though it’s dicult
to attain. 45
Kratu:
Janārdana is the spirit of the sacrice when a ritual is performed, and the highest
spirit reached through yoga practice. When he is pleased, what isunattainable?
46
Pulaha:
After Indra praised the universal lord, he attained the highest state of
sovereignty. You must also worship Viṣṇu, lord of sacrices, you who are loyal to
your vows. 47
Vasiṣṭha:
When Viṣṇu is venerated, you’ll obtain your heart’s desires, dear boy, even that
state that is higher than the highest in all three worlds. 48
Dhruva:
As I bow before you, you’ve told me that the deity must be worshipped. Now
tell me which prayer I should oer to gratify that being, 49
And tell me how to venerate the greatest lord, kind and gracious sages. 50
The sages:
Prince, you deserve to hear from us exactly how the praise of Viṣṇu is
undertaken by those who are devoted to it. 51
First, you should rid your mind of all external worries. Next, you should x your
thoughts on the god in whom the world abides. 52
When your mind is focused on that single entity, conscious of the fact that you
consist of the deity and holding yourself rm, prince, you should then recite this
mantra that you’ll hear from us: 53
‘Oṃ. I bow to Vāsudeva, who takes the forms of Brahmā born from the golden
egg, Spirit, Matter and the Unseen element, and whose essential nature is pure
knowledge.’ 54
Because Manu, Lord Svāyaṃbhuva, your grandsire, recited this mantra
informer times, Janārdana was gratied by him. 55
The deity granted him all the wealth that he desired, unequalled in all three
worlds. You should also please Govinda with continual recitation ofthis mantra.
56
So ends Chapter Eleven in Book One of the glorious Viṣṇu Purāṇa.
12. The trials of Dhruva
Parāśara:
Hearing this, Maitreya, the prince bowed deeply to the sages and departed from
the forest. 1
Thinking what he had to do, brahmin, Dhruva proceeded to the sacred ford
called Madhu on the Yamunā River’s banks. 2
It’s known in all the world as Madhu’s Forest, because a Daitya of that name had
once resided there. 3
It’s where Śatrughna slew Madhu’s son, the mighty rākṣasa Lavaṇa, andbuilt the
city known as Madhurā. 4
At that sacred ford, which removes all sins, Dhruva undertook austerities in
Hari’s presence, god of gods. 5
As instructed by Marīci and the other sages, Dhruva contemplated Viṣṇu, lord
of all the deities, abiding in his heart. 6
While Dhruva set his mind on nothing else, brahmin, Lord Hari, who occupies
all creation, pervaded Dhruva’s being. 7
With Viṣṇu dwelling in his ascetic heart, Maitreya, the earth, support of all
creation, could no longer bear its burden. 8
When Dhruva stood on his left foot, half the world sank beneath him, and when
he stood on his right foot, the other half then sank as well. 9
When he stood on just one toe, brahmin, the whole world with all its mountains
shook. 10
The rivers and oceans trembled, great sage, and the gods were deeply troubled. 11
The deities known as Yāmas were most alarmed, Maitreya, and, having consulted
Indra, set out to disrupt Dhruva’s meditation. 12
The anxious Kūṣmāṇḍa demigods, taking various forms and accompanied by
their king, great sage, also tried to break his concentration. 13
They created an illusion of Sunīti Dhruva’s mother, who stood in tears before
him, weeping piteously, 14
‘Son, son, stop this cruel penance at the cost of your body. I only conceived you
by persevering with much hope. 15
Don’t forsake me—miserable, alone and vulnerable—because of something that
my rival said, my dear. You’re my refuge and I have no other. 16
You’re only ve years old, and these are terrible austerities. Turn your mind away
from this foolish, fruitless whim. 17
Now’s the time for toys, and later you can go to school. Then comes the age for
lots of fun. Only after that comes penance. 18
Now’s the time for toys for a child like you, son, but you’re wasting it in
austerities. How could you enjoy such self-destruction? 19
Your rst duty is to be nice to me. Life’s a series of stages and of duties. Don’t
follow this delusion. Stop this nonsense. 20
If you don’t give up austerities now, my dear, I’ll kill myself before your very
eyes!’ 21
Parāśara:
But Dhruva’s mind was xed on Viṣṇu, and, even though his eyes were open, he
didn’t see her tearful lamentations. 22
‘Son, son! Frightful demons wielding weapons are gathering in this awful forest.
We must ee at once!’ 23
With these words, she ran away and, at that very moment, rākṣasas appeared,
holding frightful weapons and belching wreaths of ame. 24
Those night-ranging demons roared their terrible roars before the prince and
waved their glinting weapons. 25
Jackals by the hundred with aming maws howled to terrify the boy, but he
remained most perfectly absorbed in yoga. 26
‘Kill him, kill him! Chop him up, chop him up! Eat him, eat him!’ cried those
demons of the night. 27
Rākṣasas with heads of lions, camels and crocodiles made all sorts of cries to
frighten that young prince. 28
But neither demons, roars, nor jackals, nor the weapons impinged on Dhruva’s
senses, as his mind was xed on Govinda alone. 29
With singular concentration, the prince perceived nothing other than Viṣṇu
himself abiding in his heart. 30
When all these phantoms disappeared, the deities, alarmed by failure, greweven
more concerned. 31
Worried by Dhruva’s austerities, they went in a group to Hari, the beginningless
and endless origin of the world and refuge of all tormented beings who seek it. 32
The deities:
God of gods, protector of the world, highest lord and ultimate spirit: we’re
worried by Dhruva’s austerities and have come for your protection. 33
Just as the hare-marked moon waxes day by day, so do his austerities increase his
power, Lord. 34
We fear the practices of Uttānapāda’s son and come to you for refuge, Janārdana.
Please make him stop. 35
We do not understand his purpose—to be like Indra or the sun? Does he want
to be the equal of the god of wealth, the lord of oceans or the moon?36
Favour us, Lord, take this thorn from our hearts and cause Uttānapāda’s son to
abandon his austerities. 37
The Lord:
Dhruva has no desire to be like Indra, the sun, Kubera or Varuṇa, gods, and I’ll
grant his wish in full. 38
Return to your own realms at leisure, gods, but do not worry, as I’ll cause that
boy whose heart is set on austerities to desist. 39
Parāśara:
Thus addressed by the god of gods, the thirteen deities bowed and set out for
their respective realms, led by Indra, deity of a hundred sacrices. 40
Then Lord Hari, heart of all, pleased that Dhruva was absorbed in him,
appearing to the boy in four-armed form, spoke these words: 41
The Glorious Lord:
Well done, son of Uttānapāda! I’m pleased with your austerities, and I’ve come
to grant your wish. Ask for anything you desire, as you’ve upheld your vows. 42
I’m pleased with you because your mind is set on me alone, excluding other
matters. You may therefore ask your dearest wish. 43
Dhruva praises Viṣṇu
Parāśara:
Hearing these words spoken by the god of gods, the boy opened his eyes and
beheld Hari before him, just as he’d perceived him in his meditation. 44
Seeing the imperishable being with discus, conch, mace, bow and brilliant
sword, and wearing a diadem on his head, Dhruva pressed his forehead to the
ground. 45
The hairs on the prince’s limbs arose at once and, lled with awe, he set his heart
on praising the god of gods. 46
‘What should I say to praise him? What words can express my adoration?’ Such
thoughts lled Dhruva’s mind as he took refuge in the deity. 47
Dhruva:
Lord, if you’re truly pleased with my austerities, then grant my wish: I only want
to praise you. 48
But how can a child like me adore you, Lord, whose state is unknown even to
Brahmā and to those who comprehend the Vedas? 49
This heart of mine is lled with faith in you, highest Lord, and is ready to
worship at your feet; only grant me wisdom to do so. 50
Parāśara:
With the tip of his conch shell, the universal Lord Govinda touched the son of
Uttānapāda, best of brahmins, whose palms were joined respectfully. 51
The prince’s face began at once to shine and, bowing with devotion, hepraised
the eternal basis of all creation. 52
Dhruva:
I bow to him who takes the form of earth, water, re, wind, sky, mind, intellect,
primal elements and matter. 53
I bow to him whose form is pure, subtle and all-pervading; the spirit which
transcends elemental substance; the spirit at the heart of every quality; 54
The eternal one who lies beyond creation, starting with the earth, the sense-
objects starting with scent, the senses starting with intellect and spirit as well as
matter. 55
I take refuge in that pure form of yours, which is the Absolute, creation itself,
supreme Lord, and master of the universe. 56
I bow to that changeless form contemplated by ascetics and known as the
Absolute because of its greatness and because it shapes the world—you who are
at the heart of everything. 57
The all-pervasive being with a thousand heads, a thousand eyes and a thousand
feet extends ten inches beyond the furthest limit of the universe. 58
You, supreme spirit, are all that was and all that is to be. From you arise Virāj,
Svarāj, Samrāj, and from you arises Adhipūruṣa.16 59
You extend above, below and beyond the universe. All this is born from you, as
is all that has existed and all that’s still to come. 60
This whole world is in you when you take this form. The sacrice with all the
oerings, the claried butter spotted with curds and both kinds of sacricial
animals arose from you. 61
The Ṛg and Sāma Vedas arose from you, the Vedic metres were born from you,
and from you the Yajur Veda came. From you arose the horses and those
animals which have no teeth in their upper jaw.17 62
Cattle arose from you, and from you arose the goats, the sheep and deer. From
your mouth arose the brahmins, and from your arms the kṣatriyas. 63
The vaiśyas were born from your thighs, and the śūdras from your feet. The sun
arose from your eyes, the wind from your breath and the moon from your mind.
64
Breath was born from your inner channel and re arose from your mouth. From
your navel came the sky, and heaven was born from your head. The ten
directions arose from your ears, the earth was born of your feet. All this arose
from you! 65
Just as a mighty banyan tree is inherent in a tiny seed, at the time of its
destruction, all the world inheres in you in that same way. 66
Just as a banyan sprouts from that seed and grows both tall and wide, so,too,
does the world that you emit. 67
Just as a banana palm has no reality distinct from its trunk and leaves, inthe
same way, protector, Lord, you are no dierent from the universe that is seen to
abide in you. 68
Unied consciousness, the source of joy, dwells as one with all within you,but
the individual origins of pain and pleasure do not exist in you, asyou are free
from all these qualities. 69
I bow to you, both one and many, the essence of all beings. I bow to you, the
cause of primary elements and the heart of all creation. 70
You are the Seen, Matter and Spirit. You are perceived as indestructible and as
Virāj, Samrāj and Svarāj in the hearts of men. 71
You consist of all and exist in all. You are all. All this is a form of you and comes
from you yet is separate from you. I bow to you at the heart of all. 72
You form the nature of everything, Lord of all, because you abide in all creation.
But what’s the use of saying this, when you know all that’s in myheart? 73
y g y y
You who are at the heart of everything, Lord of all creation, origin of all beings,
you consist of everything and know the desire of every heart. 74
My heart’s desire has been fullled by you, protector, as the austerities
Iundertook succeeded when I saw you, universal Lord. 75
Dhruva’s wish
The Glorious Lord:
Your austerities have succeeded as you’ve beheld me, Dhruva, and the sight of me
is never fruitless, prince. 76
Make a wish, therefore, in accord with your heart’s desire, as everything
ispossible for those to whom I manifest. 77
Dhruva:
Lord, master of all creation, you abide in the heart of everything. Lord, how
could my heart’s desire remain unknown to you? 78
Nevertheless, Lord of gods, I’ll describe to you the single thing, most dicult to
attain, that my stubborn heart desires. 79
What, on the other hand, is dicult to attain when you are pleased, creator of
the universe? With your blessing even mighty Indra enjoys the threefold worlds.
80
On account of her arrogance, my mother’s rival shouted that the royal throne
was unsuited to a child born from another woman’s womb. 81
By your grace, I ask you, Lord, for that state, supporter of the world, higher than
the highest of all, which endures forever. 82
The Glorious Lord:
You will attain the state that you requested as you pleased me previously in
another life, my boy. 83
In former times, you were a brahmin whose mind was ever set on me alone. You
served your mother and your father and did your duty. 84
In time, you befriended a certain prince who partook in all those youthful
pastimes and cut a dashing, handsome gure. 85
Through your friendship with him, you saw his rare wealth and formed awish
to be a prince yourself. 86
Then, in accordance with that desire, Dhruva, you were duly born a royal son in
the lofty house of Uttānapāda. 87
But birth in the lineage of Svāyaṃbhuva, which for others is a blessing, 88
Was not so good for you, my boy, which pleases me, as those who worship me
will win liberation without delay. 89
What’s a place in heaven to one whose heart is set on me, my son? Inaplace
above the threefold worlds, with my blessing, you will surely bethe pivot of all
the stars and planets, 90
Beyond the sun and moon, Mars, Mercury, Jupiter, Venus and the other
luminaries, the stars, 91
And the Seven Sages without exception, as well as the deities in their celestial
carriages. I’ll give you, Dhruva, a station above all these.18 92
Some gods endure for all four ages, some for a Manvantara, but I’ll give you the
lifespan of one whole aeon. 93
Your mother, Sunīti, will also become a brilliant star always dwelling in
amansion by your side. 94
All those who praise you with deep devotion at dawn and dusk will win great
merit. 95
Parāśara:
So it was in former times that Janārdana, protector of the world and god of gods,
granted Dhruva’s wish, and this wise sage is now forever xed (dhruvam) in that
position. 96
Seeing Dhruva’s greatness, pride and wealth, Uśanas, preceptor of gods and
demigods, sang these verses: 97
‘Ah! Such was the power of his austerities. Ah! Such was the reward of his great
penance, that Dhruva stands above the Seven Sages. 98
And this is Dhruva’s mother, Sunīti, also called Sūnṛtā. Who on earth can
describe her majesty? 99
She who carried Dhruva in her womb now occupies a lofty station, resort of all
three worlds, and attains the highest state of Viṣṇu.’ 100
Those who always honour Dhruva’s rise to heaven will be free from all misdeeds,
while dwelling with joy in paradise. 101
Such a being will never slip from his place in heaven or on earth and, lled with
every happiness, will lead a long and joyous life. 102
So ends Chapter Twelve in Book One of the glorious Viṣṇu Purāṇa.
13. Dhruva’s descendants
Parāśara:
Dhruva had two sons, Śiṣṭi and Bhavya. Bhavya’s son was Śaṃbhu. Śiṣṭihad ve
pure sons with his wife, Succhā: 1
Ripu, Ripuñjaya, Vipra, Vṛkala and Vṛkatejas. Ripu’s son with his wife, Bṛhatī,
was the glorious Cākṣusa. 2
Cākṣusa had a son, Manu, with his wife, Puṣkariṇī, a descendant of Varuṇa and
daughter of the great patriarch Vīraṇa. 3
Manu had ten mighty sons with his wife, Naḍvalā, peerless ascetic, daughter of
the patriarch Vairāja. 4
Kuru, Puru, Śatadyumna, Tapasvin, Satyavant, Śuci, Agniṣṭut, Atirātra and
Sudyumna—these nine, with mighty Abhimanyu as the tenth, were born to
Naḍvalā. 5
Kuru’s wife, Āgneyī, had six brilliant sons: Aṅga, Sumanas, Khyāti, Kratu,
Aṅgiras and Śibi. 6
Aṅga’s wife, Sunīthā, had one son, Vena, whose right hand was massaged by the
sages to bring forth a son. 7
When Vena’s hand was massaged, sage, a son named Vainya arose from it, and
became the king called Pṛthu. 8
It was he, in former times, who milked the earth for the benet of his subjects. 9
Maitreya:
Why did seers massage Vena’s hand, best of sages, leading to heroic Pṛthu’s
birth? 10
Parāśara:
A girl named Sunīthā, rst-born daughter of Mṛtyu (‘Death’), was given in
marriage to Aṅga and then gave birth to Vena. 11
This son of Mṛtyu’s daughter, Maitreya, born under his grandsire’s evil sway,
was wicked by his nature. 12
When Vena was anointed king by the best of sages, he proclaimed to the all
world, 13
‘There shall be neither sacrice, nor oerings, nor sacricial gifts, for who apart
from me, lord of the sacrice and king, is t to enjoy these rituals?’ 14
The sages came before the king, Maitreya, and, having paid respects, tried to
soothe him with these words: 15
The sages:
Come, come, your majesty, listen to what we say to you for the benet ofyour
kingdom, your own wellbeing and for the greatest good of all yoursubjects. 16
We will worship Hari, the lord of gods and master of all sacrices, with a ritual of
long duration. May you enjoy good fortune! A portion of the fruit of that event
will come to you. 17
Viṣṇu, spirit of the sacrice, will be gratied by the ritual we conduct, sire, and
will grant your every wish. 18
In those kingdoms where Hari, lord of sacrices, is honoured with oblations, he
grants those kings fulllment of all desires, your majesty. 19
Vena:
Who is superior to me, and who is honoured apart from me? Who is this being
known as Hari, whom you regard as lord of rites? 20
Brahmā, Janārdana, Śiva, Indra, Vāyu, Yama, the Sun, Agni, consumerofthe
oerings, Varuṇa, Dhātṛ, Pūṣan, the Earth and the Moon, who brings thenight;
21
These and other deities, who both curse and bless, all abide in the person of the
king. The king embodies all these gods. 22
Knowing this, you’ll do as I command. There shall be no sacrice, brahmins, no
gifts or oerings. 23
Just as women’s highest duty is to serve their husbands, brahmins, yourduty is
to carry out my wishes. 24
The sages:
Great king, command us to continue with the sacrice so virtue won’t decline,
as all the world depends on sacricial oerings. 25
Parāśara:
Even though the best of sages gave Vena this advice and implored him many
times, the wicked king ignored them. 26
Then all the seers, lled with anger and indignation, said to one another, ‘This
wicked ruler must be killed. He must be killed. 27
Any wretch who denigrates the spirit of the sacrice, the lord divine, whohas no
start or end, is unt to rule the earth.’ 28
So saying, the host of sages beat the king to death with kuśa-grass that had been
puried with mantras, but as he’d insulted Viṣṇu, he was dead already.29
The sages later saw great clouds of dust billowing in all directions, brahmin.
‘What’s that?’ they asked the folk nearby. 30
‘Now the kingdom has no king,’ they said, ‘those who suer have turned to theft
and are seizing others’ goods. 31
The clouds of dust you see, good sages, are raised by thieves who rush about
while stealing people’s things.’ 32
After consulting one another, all the sages tightly squeezed the dead king’s thigh
to bring forth progeny, as he had died without a son. 33
As they did so, a dwarsh man with attened features, looking like ablackened
stump, appeared from it.19 34
This being then asked the brahmins what he should do, to which they said, ‘Sit
down—niṣīda.’ That’s why he’s called Niṣāda. 35
His descendants are Niṣādas who inhabit the Vindhya mountains and are noted
for their deeds of cruelty, tiger of a sage.20 36
By these means, King Vena’s misdeeds were expunged, as Niṣādas came to
shoulder them. 37
Pṛthu saves the world
Those best of sages then began to squeeze the king’s right hand. 38
And as they did so, Vena’s son, the mighty ruler known as Pṛthu, appeared. His
body blazed with its own light, shining like a second Agni. 39
At that moment, the primeval bow called Ājagava descended from the sky, along
with heavenly shafts and armour. 40
Beings everywhere rejoiced at Pṛthu’s birth. 41
Because Vena brought forth such a noble son, he was rescued from the hell realm
known as Put by mighty Pṛthu and rose to heaven.21 42
The Oceans and the Rivers came from all directions, bringing jewels and water
for Pṛthu’s consecration. 43
Lord Brahmā, grandsire of the world, the deities accompanied by Aṅgiras’s
descendants and beings mobile and immobile gathered from all sides for Vena’s
son’s anointing. 44
When Brahmā saw that Pṛthu’s right hand bore the discus mark, he recognised
him as Viṣṇu’s partial manifestation and was overjoyed. 45
(This sign of Viṣṇu marks the hand of every universal sovereign. Even the
thirteen deities cannot thwart the rule of such a being.) 46
Pṛthu, Vena’s mighty shining son, was anointed universal ruler in a rite
performed by experts. 47
He gratied the subjects who’d been slighted by his father and, because oftheir
aection (anurāga), the title ‘king’ (rājan) came into use. 48
The waters solidied for him when he went to cross the ocean, the mountains
opened paths for him and his banner was never torn. 49
The earth untouched by ploughs bore crops, food appeared with just a thought,
cows fullled each wish and honey dripped from every hollow. 50
As soon as Pṛthu was born, at the glorious sacrice held by Brahmā, grandsire of
the world, a wise bard (sūta) arose at the pressing (sūti) of the soma on the day
that rite was held.22 51
At that same great sacrice, a gifted panegyrist was born, and the best ofsages
then addressed him and that bard: 52
‘Praise this king, Pṛthu, the mighty son of Vena, for it’s your special role and he’s
a worthy subject for your acclaim.’ 53
With folded palms, they then replied to all those brahmins, ‘The king was only
born today, and his exploits are as yet unknown. 54
We haven’t witnessed his qualities, and his fame is yet to spread. Say which
virtues should be eulogised.’ 55
The sages:
Praise this mighty universal sovereign for the deeds he will perform, and for his
future qualities. 56
Parāśara:
Hearing this, King Pṛthu, lled with joy, exclaimed, ‘Because a person is
commended for good qualities, the bard and the panegyrist will acclaim my
virtues. 57
I shall therefore diligently practise all those virtues commended in their paean, 58
And I’ll avoid those things they say are best avoided.’ Such was the resolution of
the king. 59
Then the sweet-voiced bard and panegyrist composed this paean in praise of
Pṛthu’s future deeds, Vena’s sagacious son: 60
‘Truthful, generous and honest, this prudent king is patient with his allies, but
remains the doughty bane of foe. 61
He knows virtue and is grateful, kind and gently spoken, bestowing honour
where it’s due and undertaking sacrices. He’s devout and cherishes the good. 62
This king fairly metes out justice to friend and foe alike.’ 63
Pṛthu then held in his heart the virtues thus praised by the bard and the
panegyrist, and always acted in accordance with their words. 64
He then performed various major sacrices, accompanied by generous
donations, while protecting all the world. 65
In the absence of a ruler, plant life had perished, and the people, beset by hunger,
approached the king. Asked by Pṛthu why they came, they replied as follows: 66
The subjects:
Your most excellent majesty, without a king, the Earth withheld all vegetation
and, as a result, the entire population is heading to destruction, Lord of men. 67
You provide subsistence and are our support; you are regarded as protector of
the people. Give us, your famine-stricken subjects, some vegetables to live on. 68
Parāśara:
The furious king took up the heavenly bow called Ājagava and some arrows, and
set o searching for the Earth. 69
But the Earth took the appearance of a cow and, lled with fear, she ed to
Brahmā’s heaven and other divine realms. 70
Wherever that heavenly support of all creation went, there she saw the son of
Vena with his weapon at the ready. 71
The trembling Earth cried out to Pṛthu of great prowess, hoping to be spared his
arrows. 72
The Earth:
You’re endeavouring to slay me, sire, but don’t you know it’s a dire sin tokill a
female? 73
Pṛthu:
When the death of a single evildoer yields security for many, then that death is
meritorious. 74
The Earth:
If you kill me for your subjects’ sake, who’ll support them, best of sovereigns? 75
Pṛthu:
Having slain you with these arrows, Earth, who turned your back on my
commands, I’ll support my subjects through the power of my yoga. 76
Parāśara:
At this, the Earth grew even more afraid, her every limb atremble, and, bowing
down, she made the king this oer. 77
The Earth:
All undertakings will succeed if proper steps are taken. I’ll therefore tell you
what to do, if only you are willing. 78
If your majesty desires, with my milk, I shall restore the vegetation that
I’dallowed to wither. 79
For the welfare of your subjects, virtue’s best defender, bestow on me a calf soI,
aectionate mother that I am, may bring forth milk for him. 80
Level the surface of the world so I may cause my milk, which will become the
source of nest vegetation, to ow in all directions. 81
Parāśara:
With his bow-tip, Vena’s son then dragged the mountains by the hundreds and
the thousands into massive heaps. 82
(Before he did so, the surface of the world was rough and undivided into villages
or towns. 83
There were no crops of grain, nor cattle-rearing, nor ploughing, nor paths for
merchants. All these began with Vena’s son, Maitreya.) 84
The king deemed all the level places of the world t for his subjects’ habitations.
85
Before this time, people lived on roots and berries, but life grew hard when all
the vegetation died. 86
Pṛthu gave the Earth a calf, which was in fact Lord Manu Svāyaṃbhuva. From
his desire to benet his subjects, King Pṛthu then milked all kinds ofgrain from
the Earth into his own two hands. 87
The people thrived on that nutrition, my dear, as they do today and always will.
88
Pṛthu gave the Earth the gift of life, and so became her father. That’s whythe
Earth, support of every living thing, is known as Pṛthivī, ‘Pṛthu’s daughter’. 89
The deities, sages, Daityas, rākṣasas, mountains, gandharvas, nāgas, yakṣas,
ancestral spirits and trees 90
All took a bowl and received some milk, sage. Each had their own specic calf
and milker, the source of their vitality.23 91
This Earth—supporter, creator, bearer and nurturer of the world—was born
from Viṣṇu’s sole. 92
Such was Pṛthu’s prowess, Vena’s mighty son, born to rule the world in former
times, and who was known as rājā because he pleased (rañjana) his subjects. 93
One who tells this tale of Pṛthu’s birth will never endure the consequence of any
sin. 94
This account of Pṛthu’s noble origin and prowess will always drive away the evil
dreams of all who hear it. 95
So ends Chapter Thirteen in Book One of the glorious Viṣṇu Purāṇa.
14. Pṛthu’s descendants
Parāśara:
Pṛthu had two heroic sons, Antardhi and Vādin. Antardhana’s wife, Śikhaṇḍinī,
had a son, Havirdhāna. 1
Havirdhāna had six sons with his wife, Dhiṣaṇā, a descendant of Agni. They
were Prācīnabarhis, Śukra, Gaya, Kṛṣṇa, Vṛja and Ajina. 2
Havirdhāna’s son holy Prācīnabarhis was an important patriarch and mighty
ruler who caused the human race to multiply. 3
It was said that he placed sacricial kuśa-grass (barhis) on the ground with its
tips pointing east (prācīna), sage, and that’s why that mighty king was known in
the world as Prācīnabarhis. 4
At the conclusion of severe austerities, Prācīnabarhis married Savarṇā,
thedaughter of the Ocean. 5
The Ocean’s daughter, Savarṇā, bore the king ten sons known as the Pracetases,
who mastered the science of archery. 6
Together they practised virtue and undertook great austerities, living in the
waters of the ocean for ten thousand years. 7
Maitreya:
Please explain, great sage, why the noble Pracetases undertook austerities below
the ocean’s waters. 8
Parāśara:
Respecting the command of the lord of creation, Brahmā, their noble-minded
father, Prācīnabarhis, told the Pracetases that they needed progeny. 9
Prācīnabarhis:
Brahmā, god of gods, commanded me to raise the population, sons, andI’ve
agreed to do so. 10
Therefore, to please me, sons, spare no eort in this regard and duly follow
Brahmā’s orders, which deserve respect. 11
Parāśara:
Hearing their father’s words, those princes all agreed, sage, but asked afurther
question. 12
The Pracetases:
Father, tell us exactly what we must do to raise the population. 13
Their father:
By worshipping Viṣṇu, who grants all wishes, a mortal will surely attain his goal.
As there is no other way, what else can I tell you? 14
To raise the population, you must therefore worship Hari, Govinda, lord of all
creation, if you want success. 15
The beginningless lord, the highest spirit, should always be revered by one who
yearns for virtue, wealth, love or liberation. 16
In the beginning, Brahmā worshipped Hari, then made the world. When you’ve
praised the everlasting lord, you’ll raise the population. 17
Parāśara:
After Prācīnabarhis spoke, his ten sons, the Pracetases, dived into the Milky
Ocean, where they resolutely undertook austerities. 18
For ten thousand years, their minds were set on Nārāyaṇa, best of sages, the
universal lord and refuge of the world. 19
There they remained, meditating solely on the deity and praising Hari, who
grants the wishes of all who worship him. 20
Maitreya:
Repeat for me the wondrous song of praise the Pracetases sang for Viṣṇu while
they lived in the ocean’s waters, best of sages. 21
Parāśara:
Now listen to the paean sung by the Pracetases, Maitreya, who were in truth
composed of Govinda, while living underwater long ago. 22
The Pracetases praise Viṣṇu
The Pracetases:
We bow to him whose eternal glory is the subject of all speech, the start and
nish, the highest universal lord, 23
Who is primal light, incomparable, indivisible, unending and unlimited; the
origin of all that moves and all that’s static. 24
We bow to the formless one whose initial form is day, then night andtwilight;
the highest lord, who is Time itself. 25
We bow to him who, as the moon, is imbibed each day by gods and ancestors in
the form of nectar, and is the life of all. 26
We bow to him who, as the sun, dispels the dark, burns bright, illuminates the
sky with his own rays and is the source of heat and cold and rain. 27
We bow to him who, as the earth, is imbued with rmness, supports the world,
is the realm of sound and all sensations and is all-pervading. 28
We bow with joy to blessed Hari in the form of water, which is the universal
womb and seed of every living being. 29
We bow to Viṣṇu in the form of re, which is the mouth of all the gods and
ancestors, and which consumes the havya and kavya oerings. 30
We bow to the lord in the form of wind, existing in the body in ve dierent
modes, constant source of motion, whose origin is the sky. 31
We bow to him in the form of air, which constitutes the space between all beings
and is endless, pure and formless. 32
We bow to the creator Kṛṣṇa, in the form of sensations such as sound, who is
always the ultimate object of all the senses. 33
We bow to Hari, who in the form of senses always apprehends their objects,
changing and unchanging, the root of understanding. 34
We bow to him in the form of intellect, at the heart of all, who carries to the
mind that which the senses apprehend. 35
We bow to the endless being in whom all things abide, from whom all things
arise, in whom all things dissolve, who is marked by primal nature. 36
We bow to that deity whose own form is the highest primal spirit, who is pure
and has no qualities, but is misperceived to have them. 37
We bow to that supreme state of Viṣṇu, the highest Absolute, changeless,
unborn, pure, unqualied and unsullied. 38
That state has neither length, coarseness, neness, peer, aection, splendour,
shape, passion nor movement. 39
It lies beyond space, touch, smell, taste, eyes and ears. It’s unmoving, having
neither voice, nor hands, nor mind. 40
It has neither name, lineage, comfort, glory, cause, fear, doubt, sleep norwaking.
41
Without passion, sound, death, decline or limit, nothing exists before orafter
Viṣṇu’s highest state. 42
We bow to that state which has the quality of highest supremacy, which isin all
beings but depends on none, and which exists beyond the range oftongue and
eye. 43
Parāśara:
Thus praising Viṣṇu while contemplating him, the Pracetases undertook
austerities on the ocean oor for ten thousand years. 44
Lord Hari, complexioned like a fully opened azure lotus petal, was gratied and
appeared before them underwater. 45
Seeing Viṣṇu mounted on Garuḍa, king of birds, the Pracetases fell down before
him, bowing their heads in reverence. 46
The lord then said to them, ‘Ask for anything you desire, as I’m inclined to
favour you and have come to grant your wish.’ 47
The Pracetases, bowing before the wish-granting lord, reported that their father
had instructed them to raise the population. 48
The deity allowed the boon they requested, then withdrew from sight. The
Pracetases then left behind the waters of the ocean. 49
So ends Chapter Fourteen in Book One of the glorious Viṣṇu Purāṇa.
15. The Pracetases, Māriṣā, the Ādityas
andPrahlāda
Parāśara:
While the Pracetases were undertaking their austerities, the unprotected earth
was overgrown with vegetation and the people suered. 1
The winds had ceased to blow, the sky was lled with clouds and for ten
thousand years folk could do no work. 2
The Pracetases, emerging from the ocean, saw all this and were enraged. From
their mouths blew wind and re born of their anger. 3
The wind uprooted trees and dried them out. The terrible re then burned
them, consuming all the vegetation. 4
Seeing the ruin of the forests with so little left behind, Soma, the regal deity of
the moon, approached the patriarchs and said, 5
‘Don’t be angry, your majesties, and listen to my words. I’ll make a deal with you
about these trees. 6
Because I’m able to foresee the future, with my light I raised this precious girl,
the fair-faced daughter of the forest. 7
Māriṣā by name, she is indeed the ospring of the trees. Why don’t you marry
this lucky girl, as she will doubtless bring about the increase of yourrace? 8
Māriṣā will bear a son with half your splendour and half of mine, and he’ll
become the prudent patriarch known as Dakṣa. 9
Endowed with a part of me and blessed with your energy, he’ll blaze like re,
causing humanity to thrive. 10
Kaṇḍu and Pramlocā
In former times, there was a sage named Kaṇḍu, an outstanding Vedic expert,
who undertook extreme austerities on the Gomatī River’s pleasantbanks. 11
To distract him, Indra, king of gods, engaged a lovely apsaras named Pramlocā,
and the sweetly smiling woman succeeded in diverting that sagacious man. 12
Distracted by Pramlocā, Kaṇḍu lived with her for a hundred years or morein a
valley on Mount Mandara’s slopes, his heart engrossed in sensual pleasures. 13
One day, Pramlocā said to that fortunate sage, ‘I want to return to heaven. Look
kindly on me, brahmin, and grant that I may leave.’ 14
After she had spoken, the sage, whose heart was ever set on her, replied, ‘Just stay
a few more days, my dear.’ 15
Thus addressed by that great sage, the slender girl spent another century
enjoying herself with him. 16
‘Please permit me, master, to return to the realm of the thirteen gods,’
shebegged the sage, but again he begged her to remain. 17
When another hundred years had passed, that fair-faced girl said with abright
and loving smile, ‘Brahmin, I’m going back to heaven.’ 18
Hearing this, the sage embraced the apsaras with almond eyes. ‘Stay a while,’ said
he, ‘as you’ll be gone so long, and your eyebrows are so lovely.’ 19
Fearing the sage’s curse, fair-hipped Pramlocā stayed with him for another two
hundred years or so. 20
Again and again, the slender girl told the lucky sage that she was leaving for the
home of Indra, king of gods, but he always talked her out of it. 21
Still fearing the sage’s curse, the respectful woman spoke sweetly and stayed with
him, because she understood the pain of separation that lovers feel. 22
While the best of sages enjoyed himself with Pramlocā by day and night, his love
for her was constantly renewed and his heart was lled with passion. 23
One day, the sage was hurrying from his hut and, as he did so, the splendid
woman asked where he was going. 24
‘The day is done, my dear, so I must perform my twilight rituals,’ he replied,
‘otherwise an essential rite will be neglected.’ 25
With a laugh, the cheerful girl replied to him, ‘You know all about virtue, but is
just one day really done for you? 26
One day for you appears to last for many years, brahmin. Who wouldn’t be
amazed by this? Please explain your meaning.’ 27
The sage:
This morning you came to this lovely riverbank, my dear. I saw you there, so
slender, and you came back to my ashram. 28
Now it’s dusk and the day is done. Why are you laughing? Tell me truly. 29
Pramlocā:
It’s true I came at dawn, brahmin—there is no doubt of that. But many hundred
years have passed since then! 30
Soma:
Then the brahmin, lled with consternation, asked the girl with almond eyes,
‘Tell me, timid one, how long have we been enjoying ourselves together?’ 31
Pramlocā:
Nine hundred and seven years, six months and three days. 32
The sage:
Is this the truth or some kind of joke, you lovely timid girl? I thought we’d spent
a single day together. 33
Pramlocā:
How could I mislead you, brahmin, especially as you, a sage on virtue’s path,
inquired of me. 34
Soma:
When the sage heard her explanation, princes, he cursed himself and cried,
‘Shame on me! Shame on me!’ 35
The sage:
‘My austerities have been wasted, my store of Vedic knowledge lost, and my
judgement’s been impaired. Someone must have sent this woman to distract me.
36
I’d conquered my own impulses and was about to grasp the Absolute, which lies
beyond the sixfold waves of pain. Curse that greatest evil, desire, which robbed
me of my resolution! 37
All my vows, which would have yielded Vedic knowledge, have been stolen by a
tryst that leads to hell.’ 38
Uttering these curses, the sage, who apprehended virtue, shouted at the apsaras,
who sat nearby: 39
‘Get out, you wicked woman. You distracted me by making love, just as the king
of gods intended. 40
I should burn you to ashes with the re of my anger. On the other hand, like
virtuous people, we took the seven steps of marriage and lived together as a
couple. 41
You’ve done no wrong. Why should I be angry with you? It’s my own fault
because I couldn’t curb my senses. 42
You wanted Indra’s favour and disrupted my austerities. Shame on you! You’re a
bundle of distractions best avoided!’ 43
Soma:
While that sagacious brahmin abused the girl with the lovely waist, she began to
sweat and tremble. 44
The poor lass shook as sweat rolled down her slender limbs. ‘Get out! Getout!’
the best of sages shouted angrily. 45
Thus abused by Kaṇḍu, the sky-going apsaras ed the ashram and, as she ew,
the forest’s tender branches brushed away her perspiration. 46
As she passed from tree to tree, the delicate shoots that grew on each brushed
against her sweaty limbs. 47
The child within her womb, which she’d conceived with Kaṇḍu, emerged from
her limbs in the form of droplets, such as attend excitement. 48
The trees collected all the drops, and the wind combined them in asinglebody. I
nurtured that body with my rays, and in this way the infant slowlygrew. 49
That baby, begotten among the branches, became this fair-faced girl, Māriṣā.
The trees now oer her to you, so set aside your anger. 50
Māriṣā, child of Kaṇḍu, brought forth by trees, is also daughter of the wind, of
Pramlocā and of me, the Moon. 51
When holy Kaṇḍu’s austerities had been reduced to nothing, best of princes, he
retired to the lofty mountain known as Puruṣottama, abode ofViṣṇu. 52
There, the great ascetic stood, his arms above his head, praising Hari and reciting
a prayer that encompasses the furthest reaches of the Absolute, princes, his heart
set on the deity alone. 53
The Pracetases:
We’d like to hear that sage’s brilliant song of praise, which reached the
Absolute’s outer limits, which Kaṇḍu sang to worship heavenly Keśava. 54
Soma:
Viṣṇu is beyond the furthest limit, further than the furthest, higher than the
highest and is the form of the utmost destination. He is the furthest reach of the
Absolute, he is beyond the furthest limit, highest of the high, furthest of the far.
55
He is the cause of the universe and that cause’s cause. He is that cause’s cause,
and the cause of the highest cause. Thus, in every act, in every form of action
and of agent, he protects the universe. 56
He is the Absolute, the lord and the Absolute that is everything. He is the
Absolute, Acyuta, unfailing father of creation. He is the changeless Absolute,
Viṣṇu, eternal and unborn, free from all beginnings and allendings. 57
Just as the highest spirit, the Absolute, is imperishable, unborn and everlasting,
so may all my passions and other faults be overcome. 58
Māriṣā’s former life
Soma:
Reciting this excellent song of praise, known as the ‘Prayer of the Supreme
Absolute’, Kaṇḍu worshipped Keśava and reached the highest goal. 59
Now I’ll tell you who Māriṣā was in her previous life, because the signicance of
her deeds in this account will benet you. 60
In earlier times, outstanding princes, she was a fortunate queen.
After her husband’s death and being childless, she gratied Lord Viṣṇu with
herdevotion. 61
Worshipped by her, Viṣṇu, appearing to that splendid woman, said, ‘Make a
wish.’ She then revealed her heart’s desire: 62
‘Widowed at a tender age, Lord, my birth has been in vain. Father of creation, I
was born amid misfortune and futility. 63
May I therefore have a worthy husband in every birth. Similarly, by your mercy,
may I have a son who’s equal to the patriarchs. 64
May I have both wealth and beauty, may I be agreeable in the sight of all, Viṣṇu,
and may I not be issued from a womb.’ 65
Soma:
After she had spoken, Hṛṣīkeśa, chief of gods, highest lord and wish-bestower,
lifted up the deeply bowing woman and addressed these words to her: 66
The Lord:
‘In a single lifetime, you will have ten husbands, heroic and renowned for noble
deeds. 67
And you, splendid woman, will have a mighty son, courageous, strong and
blessed with the qualities of a patriarch. 68
He will be the founder of many lineages on this earth, and his progeny will ll
the threefold worlds. 69
You will not be issued from a womb, but will be a virtuous woman endowed
with beauty, nobility and other wished-for qualities, and, by my grace, you’ll
delight the hearts of men.’ 70
Having spoken to that girl with almond eyes, the lord withdrew from sight and
she was born Māriṣā and will be a helpmeet for you, royal princes. 71
Parāśara:
In accord with Soma’s orders, the Pracetases shed their anger and accepted
Māriṣā from the forest as their spouse. 72
With the ten Pracetases, Māriṣā gave birth to Dakṣa, that mighty patriarch, who
was born as Brahmā’s son in a previous life. 73
This fortunate Dakṣa brought forth sons for the peopling of the world, wise
sage, and to provide himself with ospring. 74
Obeying Brahmā’s orders, Dakṣa established moving and unmoving things,
creatures with two feet and those with four, to further procreation. 75
Dakṣa brought forth fty women with his mental power, gave ten to Dharma,
thirteen to Kaśyapa and twenty-seven to the Moon, all of whom were charged
with regulating time.24 76
These women then gave rise to gods, Daityas, nāgas, cattle, birds, gandharvas,
apsarases, Dānavas and the rest. 77
Since then, Maitreya, all creatures have been born of sexual union. Theospring
of beings who arose before that time were born of willpower, sight or touch, or
were brought forth by the various extreme austerities of those who undertook
them. 78
Maitreya:
I’d heard before that Dakṣa had been born from the thumb of Brahmā’s right
hand, sage. How could he be born a second time as the son of thePracetases? 79
This grave doubt weighs on my mind, brahmin, because Dakṣa was Soma’s
grandson, but at the same time was his father-in-law! 80
Parāśara:
Beings are always subject to both birth and death, you best of sages. The wise are
not confused by this, nor are those endowed with special insight. 81
Dakṣa and the other patriarchs exist in every era, foremost seer, and they also
cease to be. This should not perplex the wise. 82
In former times, there was no concept of young or old among them, best of
brahmins. The severity of their austerities and their power were the only
standards of comparison. 83
Maitreya:
Brahmin, describe to me in detail the origin of the deities, Dānavas, gandharvas,
nāgas and rākṣasas. 84
Parāśara:
In former times, Brahmā, the self-arisen deity, commanded Dakṣa to bring forth
living things, wise sage. Listen to how he did so. 85
Dakṣa created living beings before—including deities, sages, gandharvas,
demigods and nāgas—with his mental energy. 86
But the beings that creative lord brought forth did not increase in number, and,
after much reection, 87
Desiring the procreation of varied kinds of ospring, he determined sexual
union should become the normal means of reproduction. Accordingly, he
wedded Asiknī, the daughter of the patriarch Vīraṇa, who had undertaken dire
austerities and was a great supporter of the world. 88
Following this, the mighty patriarch Dakṣa had ve thousand sons with her to
raise the population. 89
Seeing these sons were keen on procreation, brahmin, Nārada, that heavenly
sage, appeared to them and spoke these honeyed words. 90
Nārada:
You mighty Haryaśvas will have progeny—your wishes have been noted—but
hear what I have to say: 91
It’s a pity that you’re so naive and do not know the limits of the earth—above,
below or on all sides. How will you populate it otherwise? 92
Only when the upper, lower and sideward paths have all been cleared will you
innocents behold the limits of the world. 93
Parāśara:
Hearing this, the Haryaśvas set o in all directions, but to this day they’ve not
returned, just as rivers don’t ow backwards from the sea. 94
After they had disappeared, holy Dakṣa, son of the Pracetases, had another
thousand sons with Vīraṇa’s daughter. 95
These, the Śabalāśvas, also intent on procreation, brahmin, were dispatched by
Nārada with the same instructions as before. 96
‘This sage has spoken truly,’ they said to one another. ‘We should doubtless take
the paths our brothers took. 97
Once we know the limits of the world, we’ll be able to populate it.’ 98
O they went in all directions along those very paths, but to this day they’ve not
returned, just as rivers don’t ow backwards from the sea. 99
Ever since that time, one brother who searches for another is lost, brahmin, and
that’s why a prudent brother never does so. 100
When the great patriarch Dakṣa learned those sons had disappeared as well, he
was furious and cursed Nārada. 101
But still wishing to populate the earth, Maitreya, Dakṣa had sixty daughters with
Vīraṇa’s daughter, so we heard. 102
He gave ten girls to Dharma, thirteen to Kaśyapa, twenty-seven to Soma and
four to Ariṣṭanemi, 103
Two to Bahuputra, two to Aṅgiras and two to wise Kṛśāśva. Listen while Itell
you all their names: 104
Arundhatī, Vasu, Jāmī, Lambā, Bhānu, Marutvatī, Saṃkalpā, Muhūrtā, Sādhyā
and Viśvā: these ten were the wives of Dharma. Now listen while Itell you of
their progeny. 105
Viśvā gave birth to the divine Viśvedevas, Sādhyā bore the Sādhyas, Marutvatī
bore the Maruts, the Vasus are regarded as the progeny ofVasu.25106
Bhānu bore the Bhānus (the Suns), and Muhūrtā bore the Muhūrtas (the
Moments). Lambā bore Ghoṣa (Sound), and Nāgavīthī was born of Jāmī. 107
All the region of the earth was born from Arundhatī. Saṃkalpā gave birth to
Saṃkalpa (Resolve), which is at the heart of everything. 108
I’ll now describe in detail the deities called the Eight Vasus, led by Jyotis (Light),
lled with radiance and energy: 109
Āpa (Water), Dhruva (Pole Star), Soma (Moon), Dhara (Earth), Anila (Wind),
Anala (Fire), Pratyūṣa (Dawn) and Prabhāsa (Splendour): this is how the Vasus
are recalled by name. 110
Āpa’s sons were Vaitaṇḍa, Śrama (Toil), Śrānta (Fatigue) and Adhuni. Dhruva’s
son was holy Kāla (Time), who impels the world. 111
Soma’s son was holy Varcas (Power), whose son was Varcasvin (Energy). 112
Dhara’s sons with his wife, Manoharā (Attraction), were Draviṇas (Oerings),
Hutahavyavaha (Sacricial Fire), Śiśira (Cold), Prāṇa (Breath) and Ramaṇa
(Pleasure). 113
Anila’s wife was Śivā. Her sons were Purojava and Avijñātagati. These were the
sons she bore with Anila. 114
Agni’s son Kumāra was born in a clump of reeds. Śākha, Viśākha and
Naigameya were his younger brothers. 115
The son of the Kṛttikās (the Pleiades) was Kārttikeya, the god of war. 116
They called Pratyuṣa’s son the sage Devala. Devala had two wise and
patientsons. 117
Bṛhaspati’s sister, the brilliant celibate woman Yogasiddhā, traversed the whole
world without attachment, and became the wife of Prabhāsa, theeighth Vasu.
118
Yogasiddhā gave birth to the fortunate patriarch Viśvakarman, the inventor of a
thousand arts and craftsman of the thirteen gods. 119
He was creator of every ornament and foremost artisan who made the carriages
for all the gods. Humankind depends on skills perfected by that great being. 120
His sons were Ajaikapād, Ahirbudhnya, Tvaṣṭṛ and wise Rudra. Tvaṣṭṛ’s own
son was the great ascetic Viśvarūpa. 121
Hara, Bahurūpa, Tryambaka, Aparājita, Vṛṣākapi, Śaṃbhu, Kapardin, Raivata,
122
Mṛgavyādha, Śarva and Kapālin: these, great sage, are said to be the eleven
Rudras, lords of the threefold worlds. 123
A total of one hundred Rudras of immeasurable energy are mentioned. 124
The origin of the Āditya deities
I’ll now tell you, knower of virtue, about the ospring of Aditi, Diti, Danu,
Ariṣṭā, Surasā, Svasā, Surabhi, Vinatā, Tāmrā, Krodhavaśā, Irā, Kadru and
Muni.26 125
In the previous Manvantara, there were twelve excellent celestial beings known
as the Tuṣitas. When the beginning of the Vaivasvata Manvantara was
approaching, 126
And the period of the previous glorious Manu, Cākṣuṣa, was drawing toaclose,
having come together, the assembled Tuṣitas conferred with one another: 127
‘Come quickly, fellow deities. If we enter Aditi’s womb and are born in the next
Manvantara, it will be to our advantage.’ 128
So saying, they were born in the period of Manu Vaivasvata as the sons ofMārīca
Kaśyapa and Aditi, Dakṣa’s daughter. 129
As such, Viṣṇu, mighty Indra, Āryaman, Dhātṛ, Tvaṣṭṛ, Pūṣan, 130
Vivasvat, Savitṛ, Mitra, Varuṇa, Aṃśa and Bhaga are recognised as the twelve
magnicent sons of Aditi, the Ādityas. 131
Those who had previously been the divine Tuṣitas in the Cākṣuṣa Manvantara
are the twelve Ādityas in the current Vaivasvata period. 132
The twenty-seven daughters of Dakṣa who are described as the faithful wives of
Soma, and whose energy was beyond measure, also brought forth brilliant
ospring. 133
The wives of Ariṣṭanemi bore sixteen children. 134
The daughters of prudent Bahuputra are remembered as the four lightning
deities, the Vidyuts. 135
The patron deities of Vedic verses, the excellent Ṛces, honoured by brahminical
sages, were born to Aṅgiras. 136
The sons of the godly sage Kṛśāśva were the Devapraharaṇas, patron gods of
heavenly weapons. 137
These thirty-three divine hosts are born again of their own volition at the end of
a thousand ages, my dear, but even they are said to be ever subject to birth and
death. 138
Just as the sun rises and sets in this world, Maitreya, these hosts of deities are
born again in every aeon. 139
The origin of the Daitya Prahlāda
We’ve heard that Kaśyapa had two sons with Diti, Hiraṇyakaśipu
andHiraṇyākṣa. 140
Diti also had a daughter, Siṃhikā, who married Vipracitti. 141
Hiraṇyakaśipu had four outstanding sons, Anuhlāda, Hlāda, virtuous Prahlāda
and brave Saṃhlāda, who increased the lineage of the Daityas, Diti’s ospring.
142
Among them, great Prahlāda looked on all things with equanimity and was
perfectly devoted to Janārdana. 143
In former times, the Daitya king lit a re and heaped it round Prahlāda,
brahmin, but the ames did him no harm, as Vāsudeva dwelt in his heart. 144
When that wise child, bound up with ropes, shivered at the bottom of the sea,
the whole world trembled. 145
The Daitya king hurled several weapons at Prahlāda, but he was never harmed,
his body rm as a mountain and his heart set on eternal Viṣṇu. 146
Mighty serpent-lords, sent by the Daitya king, their jaws ablaze with ames and
venom, couldn’t kill him. 147
Even mountain ranges were piled upon his body, but, recalling the highest spirit,
he didn’t die, protected by the thought of Viṣṇu. 148
The Daitya king, the denizen of heaven, cast that prudent boy down from a lofty
palace, but the Earth embraced him before he hit the ground. 149
The king of Daityas sent a wind to scorch his body, but it was baed
asPrahlāda’s heart was always set on Madhusūdana. 150
The raging guardian elephants of the quarters sent by the Daitya king broke
their tusks on Prahlāda’s broad chest, which robbed them of theirarrogance. 151
With all their spells the king’s own priests could not destroy Prahlāda then, as his
heart was xed on Govinda. 152
The thousand phantoms set on him by Śambara the sorcerer were rendered
harmless by Kṛṣṇa’s discus. 153
The poison known as hālāhala administered by the chefs of the Daitya king had
no eect on wise and seless Prahlāda. 154
His mind was equally well-disposed to every creature in this world, he treated
others as he would himself, lled with the virtue of benevolence. 155
He was the soul of virtue, a brilliant font of purity, truth and other qualities,
ever standing as a paragon for all good people. 156
So ends Chapter Fifteen in Book One of the glorious Viṣṇu Purāṇa.
16. Maitreya asks about Prahlāda
Maitreya:
You’ve described the origin of humanity, great sage, and everlasting Viṣṇu, the
universal cause. 1
But who’s this excellent Daitya, Prahlāda, whom you mentioned and who didn’t
die when burned with re or struck by weapons? 2
The whole earth shook when he lay beneath the ocean, even though he was tied
with bonds, and the rm ground trembled when he moved his limbs. 3
Buried under mountains in former times, he didn’t die. You’ve said so much
about the greatness of this prudent being. 4
I want to hear about the peerless power of that devotee of Viṣṇu, sage, and about
the deeds of this being of immeasurable energy. 5
Why did the sons of Diti attack him with weapons, sage, and why was he, intent
on virtue, cast into the sea? 6
Why was he crushed by mountains and bitten by great serpents? Why cast from
heights and thrown into a re? 7
Why was he made a target for the tusks of guardian elephants, and why did great
demons send a wind to scorch him? 8
Why did the Daitya’s gurus perform those rituals, sage, and why did Śambara
loose a thousand phantoms at him? 9
Why did the Daitya’s chefs administer the virulent poison hālāhala to dispatch
that great and prudent being, which he rendered harmless? 10
I want to hear all about the deeds of noble Prahlāda, blessed sage, which
demonstrate his special virtue. 11
No wonder the Daityas didn’t kill him, for who can harm a person whose heart
is set on Viṣṇu? 12
He was bent on virtue and always lauded Keśava, but Daityas, his own kinsfolk,
showed him extreme antipathy. 13
A pious, fortunate and seless devotee of Viṣṇu—why was he attacked byDiti’s
sons? You must explain all this to me. 14
Noble beings would never strike a virtuous foe like him, lled as he was with
goodness, let alone a person born among one’s allies. 15
You must therefore describe all this in detail, best of sages, as I want to hear
about the deeds of this Daitya prince. 16
So ends Chapter Sixteen in Book One of the glorious Viṣṇu Purāṇa.
17. Prahlāda instructs the Daitya boys
Parāśara:
Listen carefully, Maitreya, to the deeds of the great and prudent Prahlāda, whose
actions were always noble. 1
In former days, Diti’s son, brave Hiraṇyakaśipu, received a boon from Brahmā
and brought all three worlds under his control. 2
The Daitya usurped the authority of Indra, and then assumed the functions of
the Sun, Wind, Fire, Varuṇa, lord of waters, the Moon, 3
Kubera, lord of riches, and Yama, ruler of the underworld. That demon then
partook of every portion of the sacrice. 4
The gods ed heaven, fearing him, best of sages, and wandered the world in
human form. 5
After the Daitya conquered all three worlds, he grew arrogant because of his
universal sovereignty, and, while gandharvas sang his praises, he indulged his
favourite senses. 6
All the siddhas, gandharvas and nāgas waited on mighty Hiraṇyakaśipu, who
loved to drink. 7
In the presence of the Daitya lord, joyful siddhas provided music, some sang,
while others cried, ‘Be victorious!’ 8
Apsarases danced in that delightful crystal palace in the clouds, where the
demon, lled with pleasure, spent time drinking. 9
Hiraṇyakaśipu had a gifted son, Prahlāda by name, a lad who studied subjects
suited to young children in his guru’s home. 10
One day, that pious youth, accompanied by his teacher, came before the Daitya
lord, his drunken father. 11
When Prahlāda bowed to touch Hiraṇyakaśipu’s feet, his father lifted up this
child of boundless energy and spoke these words. 12
Hiraṇyakaśipu:
Recite for me, dear boy, your favourite verse that you’ve carefully learned to date.
13
Prahlāda:
Listen well, dear father, and as you command, I’ll diligently recite the most
important thing that occupies my heart: 14
‘I bow to him who has no start, no middle and no ending; who is unborn,
unageing, undying and unchanging; destroyer and maintainer of the universe;
the cause of every cause.’ 15
Parāśara:
Hearing this, the eyes of the Daitya king grew red with fury. He glared at his
son’s guru and berated him, his bud-like lower lip alive with rage. 16
Hiraṇyakaśipu:
Brahmin, what insulting nonsense in praise of my arch rival have you taught this
boy, you fool? 17
The guru:
Your anger is misplaced, my lord, as your son didn’t learn this from me. 18
Hiraṇyakaśipu:
Who taught you this, Prahlāda? Tell me, boy, because your guru says itwasn’t
him. 19
Prahlāda:
Viṣṇu, teacher of all the world, is xed within my heart, father. Apart from him,
the highest spirit, what remains to be taught by anyone? 20
Hiraṇyakaśipu:
Who’s this Viṣṇu you prattle on about before me, silly boy? I’m the lord of the
threefold worlds! 21
Prahlāda:
Ascetics may contemplate his highest state, but it cannot be described. From
him arises everything, and he is everything. He is Viṣṇu, the highest lord. 22
Hiraṇyakaśipu:
How can anyone be called the ‘highest lord’ while I am here, you foolish boy? If
you want to die, just mention him again. 23
Prahlāda:
Viṣṇu, the Absolute, is creator, disposer and highest lord, not just of me and all
the world, but of you as well, father. Be merciful to me. What use is anger? 24
Hiraṇyakaśipu:
Which evil being has occupied the heart of this foolish child? He’s talking
nonsense as if possessed. 25
Prahlāda:
Viṣṇu not only occupies my heart but lls all three worlds. He’s the universal
being who enjoins me, you, father, and other beings to undertake all actions. 26
Hiraṇyakaśipu:
Take this wicked boy away and punish him in his teacher’s home.
Who’sencouraged this stupid child to falsely praise my enemy? 27
Parāśara:
After the king had spoken thus, the Daityas took Prahlāda to his teacher’s home,
where he kept up his schooling, while serving his guru diligently. 28
Some time later, the demon king summoned Prahlāda again. ‘Singsomething for
me, son,’ he said to him. 29
Prahlāda:
May Viṣṇu, from whom both matter and spirit arise, from whom this world of
moving and unmoving things ensues, and who is the cause of everything, show
mercy to us all. 30
Prahlāda’s torments begin
Hiraṇyakaśipu:
Kill this wicked child—his life is worthless! Because he’ll bring ruin on his
family, he’s like a glowing ember in a house. 31
Parāśara:
At the king’s command, hundreds of thousands of Daityas, weapons in hand,
prepared to kill the boy. 32
Prahlāda:
Just as Viṣṇu occupies your swords, as well as you and me, you Daityas, bythis
same truth, may all your weapons be rendered harmless! 33
Parāśara:
Even though the Daityas in their hundreds struck him with their awful weapons,
Prahlāda felt not the slightest pain and was continually restored. 34
Hiraṇyakaśipu:
You foolish child, don’t praise our rivals! You’ll have nought to fear from me if
you renounce these stupid thoughts. 35
Prahlāda:
When the everlasting lord, who dispels all anxiety, abides within my heart, what
fear have I? Calling him to mind, father, all concerns of birth, old age and death
are gone. 36
Hiraṇyakaśipu:
Come, serpents! With your jaws that spew those venomous ames, dispatch at
once this ill-mannered wretch. 37
Parāśara:
At the king’s command, Takṣaka and other sly poisonous snakes struck
Prahlāda’s every limb. 38
But his mind was xed on Kṛṣṇa, and even when those mighty snakes assailed
him, unaware of his own body and lled with bliss, he recalled thedeity. 39
The serpents:
Our fangs have snapped and our crest jewels cracked, our hoods are sore and our
hearts all tremble, but we’ve made not the slightest mark on this child’s skin.
Assign some other task to us, your majesty. 40
Hiraṇyakaśipu:
Come, you guardian elephants of the quarters with your massive tusks. Strike
down this boy who’s been seduced by enemies. One’s progeny can cause one’s
own destruction, just like a re that burns the forest where it was kindled. 41
Parāśara:
The elephants of the quarters, towering like great mountain peaks, threw
Prahlāda to the ground and gored him with their tusks. 42
Because his mind was set on Govinda, their tusks broke into a thousand pieces
when they touched his chest. The boy then addressed his father: 43
Prahlāda:
These elephants’ tusks with tips as hard as diamonds snapped, not because of my
own strength, but because I remembered Janārdana, the great destroyer of death
and sin. 44
Hiraṇyakaśipu:
Get those elephants out of here! Light a re, you demons, and Vāyu, fan the
ames to burn this wretch! 45
Parāśara:
At their lord’s command, the Dānavas covered the son of the demon king with a
towering pile of kindling and lit a re to burn him. 46
Prahlāda:
Father, this wind-fanned re can do no harm, as all around on every side Isee
cooling prospects spread with lotuses. 47
Parāśara:
The brahmin sons of Bhārgava, those wise and eloquent priests, praised their
patron, the Daitya king, with soothing words: 48
The priests:
Sire, don’t be angry with this boy, your son, because your fury will bear fruit
among the gathered hosts of gods. 49
We’ll be your son’s instructors, and we’ll teach him to destroy your rivals. 50
Childhood is a time of many errors, Daitya king. Don’t be angry with theboy. 51
If, after our instruction, he still cleaves to Hari’s cause, we’ll then take steps to
bring about his downfall. In this we will not fail. 52
Parāśara:
After the priests of the Daitya king petitioned him with these words, heordered
the demons to pull his son out of the re. 53
Later, residing in his guru’s home, during breaks between his teacher’s lessons,
Prahlāda often gave instruction to the other demon boys. 54
Prahlāda:
Listen, Daityas, Diti’s grandsons, while I speak about the highest goal. Nothing
else is worthy of consideration or desire. 55
Every living being experiences birth, childhood and youth, and then in time old
age will surely come. 56
After that, you sons of the Daitya lord, a creature faces death, as you and Iall
clearly see. 57
Each being who dies will be reborn, and according to our sacred texts itmust be
thus, but there is no existence without a cause. 58
As long as pregnancy results in birth, the pain of every new existence will be felt.
59
People foolishly believe that the end of thirst and hunger, and the absence of
cold and other irritations, will lead to happiness, but these are in truth merely
further forms of pain. 60
Just as those with aching limbs seek comfort when they stretch, even a slap
enlivens those whose minds have wandered. 61
How ill-matched are the physical body, a mass of phlegm and other humours,
and sought-for qualities such as beauty and a pleasant scent. 62
The fool who delights in a body composed of blood and muscle, pus and faeces,
urine, sinews, bones and marrow will surely go to hell. 63
Fire gives comfort when one is cold, water when thirsty and food when hungry,
but in other circumstances, they have the opposite eect. 64
As long as you persist with marriage, sons of Daityas, such miseries will weigh
upon your hearts. 65
As many relatives as a being holds dear, so many painful arrows will pierce his
heart. 66
Wherever a person journeys, he always worries that his goods at home are lost or
burned or stolen. 67
Birth is attended by great pain and, for the dying, there are the awful torments
under Yama’s rod. Then comes the pain of passing through another womb. 68
If you conclude there’s little pleasure in the embryonic state, then you must
admit that this whole world consists of woe. 69
I’ll therefore speak truthfully to you: here in the abode of suering, theocean of
existence, Viṣṇu is your only refuge. 70
Do not think: ‘We’re only boys, and the embodied being that inhabits our
physical form is everlasting. Birth, youth and old age are the way of the body, not
the soul.’ 71
Or: ‘While I’m a boy, I’ll do as I wish, but when I become a youth I’ll strive for
some improvement.’ Or: ‘I’m a young man now, but I’ll do something to benet
my soul when I’m older.’ 72
Or: ‘Now I’m old, those things I should have done are out of reach. Ididn’t do
them then when I was able; how can I do them now I’m slowing down?’ 73
One whose mind is always lled with such vain thoughts will not improve
himself, even though he yearns to do so. 74
Children love their toys; young people seek out sensual pleasures, but before
they know it, relentless age creeps up on them. 75
A discerning being should always strive to improve himself while young,
without regard to boyhood, youth, old age or other states. 76
This, then, is what I have to tell you. If you believe that it is true, then out of
your aection for me, remember Viṣṇu, who will free you from the bonds of life.
77
What’s so hard about remembering him? When called to mind, he blesses you,
so think about him day and night and all your sins will be forgiven. 78
Let your love and thoughts both day and night be on him who dwells within all
creatures, and in doing so you’ll leave your woes behind. 79
As threefold suering aicts the world, which wise person would be angry with
other creatures deserving of our pity? 80
If other beings enjoy good fortune, but I’m powerless to enjoy it too, I should be
as happy as they, since my misfortune results from anger Iexpressed before. 81
As beings bound by hatred feel anger in their hearts, the wise should pity them
because they’re lled with great delusion. 82
I’ve described the ideas of those who perceive the deity and creation as distinct
from one another. Now listen, if you demon boys are willing, toasummary of
the other view. 83
This whole world is but an aspect of universal Viṣṇu. The wise see everything as
one and as no dierent from themselves. 84
Casting o our demonic natures, let us—you and I together—strive to gain the
highest bliss. 85
This bliss will never be undone by re, the sun, the moon, Vāyu, Parjanya,
Varuṇa, the siddhas, rākṣasas, 86
Yakṣas, Daitya kings, nāgas, kiṃnaras, humans, animals, aictions born of our
own natures, 87
Fevers, eye diseases, dysentery, diseases of the spleen and other illnesses, anger,
envy, greed, passion, avarice or any other thing. 88
Nothing can rob us of this joy, as it’s the everlasting, purest state attained by one
who sets his heart on stainless Keśava. 89
I beseech you, Daityas, to give up satisfaction. Be equally disposed in every
situation, because equanimity is a form of worship of unfailing Viṣṇu. 90
When Viṣṇu is gratied, what in this world is out of reach? Virtue, wealth and
pleasure will all mean nought to you. 91
Great is the reward you’ll surely win if you seek refuge beneath the everlasting
tree of knowledge. 92
So ends Chapter Seventeen in Book One of the glorious Viṣṇu Purāṇa.
18. Prahlāda instructs his gurus
Parāśara:
When the Dānavas saw what Prahlāda was doing, fearing the Daitya lord, they
informed Hiraṇyakaṣipu, who called his cooks at once and addressed them thus.
1
Hiraṇyakaśipu:
Come, cooks. Because this perverse and wicked son of mine is leading other boys
astray, you must poison him at once. 2
Without his knowledge, poison his food with hālāhala. This wretch must die as
soon as possible! 3
Parāśara:
Just as his mighty father ordered, the cooks administered that poison to noble
Prahlāda. 4
But Prahlāda sanctied the virulent hālāhala by reciting the name of
imperishable Viṣṇu, Maitreya, as he swallowed it with his food. 5
Prahlāda consumed that poison with no ill eects and, remaining calm,
hedigested the terrible dose rendered harmless by Viṣṇu’s name. 6
Seeing that Prahlāda had consumed it, the fearful cooks came before the Daitya
lord and, falling at his feet, reported what had happened. 7
The cooks:
Daitya king, your son, Prahlāda, was able to digest the terrible poison that we fed
him with his other food. 8
Hiraṇyakaśipu:
Hurry! Hurry! Come at once, you Daitya priests. Create an apparition
todestroy him without delay! 9
Parāśara:
But the household priests then came to Prahlāda, spoke soothingly to him and
gave him this advice: 10
The priests:
You were born in Brahmā’s lineage, renowned in all three worlds, as the son of
the Daitya king, Hiraṇyakaśipu. May you live long! 11
What good to you are other gods? What good is this so-called imperishable being
or anyone else, when your father is the refuge of all the worlds, as you will be one
day? 12
Don’t venerate our enemy. One’s father is the highest guru, so they say. 13
Prahlāda:
‘What you lucky priests have said is true: this great lineage of Marīci is praised in
all three worlds, and no-one would say otherwise. 14
My father has performed prodigious feats throughout the universe. Iunderstand
all this and certainly it is true. 15
One’s father is indeed the highest guru. I’ve not the slightest doubt about your
words. 16
One’s father is indeed a guru to be honoured with devotion. I know in my heart
that I must never oend against this principle. 17
But when you ask things like,
“
What good is this imperishable being?
”
, who can
say that you’re correct? Your questions make no sense.’ 18
So saying, Prahlāda fell silent in deference to the priests, but added withalaugh,
‘What good is this imperishable being? An excellent question indeed! 19
I repeat: an excellent question! I salute you! What good is this imperishable
being? Again: an excellent question! I salute you, gurus. Hear what this
everlasting being means to me. I hope this won’t upset you. 20
Virtue, wealth, love and liberation are said to be the goals of life. Yourquestions
about the deity from whom these four arise make no senseto me. 21
Marīci, Dakṣa and the other sages learned virtue from this eternal being.
Similarly, others acquired wealth, yet others, love. 22
Some, understanding his true nature through spiritual insight, meditation or
realisation, won liberation once their bonds to life were all undone. 23
Worship of Hari is the singular root cause of prosperity, inuence, greatness,
knowledge, progeny, activity and liberation. 24
Since virtue, wealth, love and liberation all result from praising him, brahmins,
how could you doubt the good of this imperishable being? 25
Why say more, respected gurus? Tell me if I’m right or not, as my ability to
discriminate is weak.’ 26
The priests:
We saved you from being burnt alive, you foolish child, thinking that you’d stop
this nonsense, but we failed to see how unwise you were. 27
If you do not follow our advice and free yourself from the grip of folly, ignorant
boy, we’ll conjure up an apparition to destroy you. 28
Prahlāda:
Who is saved or killed by whom? This whole world of moving and unmoving
things destroys and saves itself. 29
Parāśara:
After Prahlāda had spoken thus, the priests of the Daitya king were furious and
conjured up an awful apparition. Her mouth ablaze with rings of re, 30
She scorched the earth with the touch of her feet. With her spear, that raging
phantom struck Prahlāda on the chest. 31
But when the aming weapon reached the young boy’s heart, it burst into a
hundred shards and fell upon the ground. 32
The heart in which unfailing Hari dwells could resist the thunderbolt ofIndra,
to say nothing of a spear. 33
The apparition set upon the sinless boy by the wicked Daitya priests now struck
out at them and vanished in an instant. 34
Seeing the priests scorched by the ghoul, the noble child ran towards them
crying, ‘Eternal Kṛṣṇa, save them!’ 35
Prahlāda:
You pervade most everything, Janārdana, and are the form and author of the
world. Save these priests from this spell-born re, so dicult to endure. 36
Since you are Viṣṇu, guru of the world who abides in all, spare thesepriests. 37
As I meditate on you, universal and eternal Viṣṇu, and even though I think
they’ve sided with my enemy, spare these brahmins’ lives. 38
If I regard as friendly those who came to kill me, fed me poison, tried to burn
me, sent elephants to crush me and snakes to bite me, 39
And if I’m free from sin, then, by that same truth, spare the lives of these demon
priests today. 40
Parāśara:
After Prahlāda spoke these words, all the aicted brahmins rose unharmed and
addressed him with respect. 41
The priests:
May you lead a long and stainless life, dear boy, imbued with strength and
courage, and be blessed with sons and grandsons, wealth and power. 42
Parāśara:
So saying, the priests approached the Daitya king to tell him what had
happened, sage. 43
So ends Chapter Eighteen in Book One of the glorious Viṣṇu Purāṇa.
19. Prahlāda’s torments continue
Parāśara:
When Hiraṇyakaśipu heard that the phantom had been foiled, hesummoned his
son to ask about the origin of his strength. 1
Hiraṇyakaśipu:
Your endurance is amazing, Prahlāda. How do you do it? Is it the result ofsome
mantra or were you born with it? 2
Parāśara:
Questioned by Hiraṇyakaśipu, the Daitya boy Prahlāda fell at his father’s feet
and gave him this reply: 3
‘My strength does not arise from a mantra or anything else, father, nor was
Iborn with it, but it’s common to all who hold in their hearts the everlasting
deity. 4
A being who wishes no harm on others, as he wouldn’t wish it on himself,
father, will undergo no harm, as harm will have no cause. 5
The harm one brings upon another by word or thought or deed becomes the
seed of one’s next birth and will result in pain. 6
I wish no harm on anyone, nor do I act or speak unkindly, thinking Keśava exists
in every being, as he does in me. 7
As my mind is well disposed to everything, how can I experience bodily
ormental suering sent by heaven or by earth? 8
Knowing that Hari is at the heart of all, the wise should show unwavering
devotion towards all beings.’ 9
Parāśara:
Hearing his son say this, the face of the Daitya king, who was standing on the
palace roof, grew black with fury as he cried out to his demon minions: 10
‘Throw this wicked child o the roof—it’s a hundred leagues above the ground!
Drop him on that mountain so his body’s smashed upon therocks.’ 11
The Daitya servants threw the boy from the palace roof, but after they had done
so and even as he fell, Prahlāda still held Hari in his heart. 12
As he reached the ground, the Earth, supporter of the world, caught him as he
fell, lled as he was with devotion to Keśava, protector of the universe. 13
Seeing Prahlāda unharmed and without a single broken bone, Hiraṇyakaśipu
spoke to Śambara, his most powerful sorcerer: 14
‘We can’t kill this wretched child, but you know magic, so you can do it!’ 15
Śambara:
I’ll kill him, Daitya king. Just watch the power of my spells. Behold these
thousand apparitions, and here are another million! 16
Parāśara:
Then the wicked demon Śambara, desiring Prahlāda’s ruin, loosed the
apparitions upon the child who was equally kind to all. 17
But Prahlāda mastered his thoughts, Maitreya, and, free from anger even
towards the sorcerer, he contemplated Viṣṇu, Madhu’s nemesis. 18
The brilliant discus, Sudarśana, wreathed in ames and summoned by the lord,
appeared to save the boy. 19
The speeding weapon destroyed each and every one of the thousand apparitions
raised by Śambara, to defend the child. 20
The Daitya king then addressed the drying wind, ‘I order you to kill this wicked
child at once.’ 21
‘So be it,’ replied the raging wind as it lled the boy. Cold and harsh,
theundaunted wind strove to dry his body. 22
The Daitya lad, knowing he’d been beset by wind, set his heart on mighty Viṣṇu,
foundation of the world. 23
Furious Janārdana, abiding in Prahlāda’s heart, imbibed the wind and caused it
to be still. 24
When all the apparitions had departed and the wind was overcome,
wisePrahlāda then returned to his guru’s home. 25
Each day, his teacher taught the boy good governance as devised for rulers by the
sage Uśanas, so that they might govern well. 26
When Prahlāda’s guru judged that he had mastered all these texts, heinformed
Hiraṇyakaśipu that his son was now well-schooled. 27
The master:
I’ve taught your son, Prahlāda, the science of governance, Daitya king, and now
he truly understands the principles of Uśanas, Bhṛgu’s scion. 28
Hiraṇyakaśipu:
How should a king behave towards his friends and foe, Prahlāda? Whatshould
he do in the three times of decrease, increase and stability? How should he treat
those neutral parties? 29
How should he behave towards his councillors and ministers, those responsible
for aairs inside the palace and outside it, informants and his citizens, those
whom he suspects and those he trusts? 30
Relationships that one should seek or shun, the means of handling strongholds,
forest tribes and thorny issues—describe in detail ways to manage each of these,
Prahlāda. 31
Tell me this and other things you’ve learned, as I’d like to hear your thoughts. 32
g y y g
Parāśara:
Prahlāda bowed at his father’s feet, wearing respect like an ornament, and,
standing before the Daitya king, he spoke with folded palms. 33
Prahlāda instructs his father
Prahlāda:
My guru taught all this to me, no doubt, and I’ve taken it all in, but I do not
think that it’s correct. 34
He described conciliation, generosity, subversion and aggression as strategies for
dealing with one’s allies and with others. 35
But I see neither friend nor foe—don’t be angry, father—you’re a strong-armed
warrior yourself, but if there’s nothing to be achieved, why bother with the
means? 36
As Govinda is at the heart of all creation, the universal lord and highest being
who incorporates the world, father, why speak of friend and enemy?37
Because Lord Viṣṇu is in you, in me and every other thing, what’s the dierence
between my friend and him I call my enemy? 38
What use are boring talks on dubious subjects based on ignorance, father, when
we should strive for virtue? 39
The idea of what forms knowledge arises from our ignorance, father, anda lack
of understanding, demon king. Does not a child mistake arey for a re? 40
Action that doesn’t lead to bondage is true knowledge that sets us free. Allother
action is wasted eort; all other knowledge merely artful cleverness. 41
I therefore hold that all of this is vain. Now listen to the highest goal. Bowing at
your feet, blessed monarch, I’ll describe it. 42
Who doesn’t worry about sovereignty? Who doesn’t hanker after wealth? People
may have both in the life that follows this. 43
Everyone strives for greatness, fortunate king, but fate, not eort, will determine
their success. 44
Even fools, cowards, the undiscerning and those who know nought
ofgovernance, lord, win kingdoms because of fate. 45
One who desires the greatest glory should therefore strive for virtue, and one
who yearns for liberation should aspire to equanimity. 46
Deities, mortals, animals, birds, plants and creeping creatures are all forms of
everlasting Viṣṇu, yet all seem to stand apart from him. 47
One who understands all this perceives the world of moving and unmoving
things as no dierent from himself, and as one with Viṣṇu, whose form is
universal. 48
When this is understood, the beginningless lord, the imperishable supreme
master, is pleased and, when he’s pleased, all aictions cease. 49
Parāśara:
Hearing this, Hiraṇyakaśipu leapt from his throne in a rage and kicked his son in
the chest. 50
The impetuous king seemed to blaze with anger and wrung his hands together as
if he intended to destroy the entire world as he spoke. 51
Hiraṇyakaśipu:
Come, Vipracitti! Come, Rāhu! Come, Bali! Bind this boy with serpent-ropes
and throw him in the ocean. Don’t delay! 52
If not, all this world, including Dānavas and Daityas, will start to follow this
stubborn fool’s ideas. 53
We’ve tried everything to stop him, but the wicked child keeps singing praises of
our foe. Getting rid of evildoers is a social service! 54
Parāśara:
The Daityas then quickly bound Prahlāda with serpent-ropes and, with their
master’s orders foremost in their minds, they cast him in the sea. 55
But when Prahlāda hit the water, the ocean was set in motion and threw up a
towering wave, causing oods in all directions. 56
Seeing the whole world inundated, great sage, Hiraṇyakaśipu addressed the
Daityas. 57
Hiraṇyakaśipu:
‘Cover this wicked child in the ocean, Varuṇa’s realm, with all the rocks you
Daityas nd. Don’t leave a single gap. 58
Fire didn’t burn him; weapons, serpents, poison, wind and magic all failed to
harm him. 59
Neither apparitions, nor falling from a height, nor elephants of the quarters
could destroy this evil-minded child, but there’s no point in allowing him to live.
60
Let’s keep him in the water under heaps of rocks for a thousand years—that
should nish o the wretch!’ 61
The Daityas and the Dānavas then piled mountains on Prahlāda underwater,
raising a heap that soared a thousand leagues. 62
But at the time of his daily rites, from below the heap of rocks on the ocean
oor, wise Prahlāda intently worshipped Viṣṇu who never fails. 63
Prahlāda praises Viṣṇu
Prahlāda:
I bow to you, lotus-eyed deity. I bow to you, supreme being. I bow to you, heart
of the world. I bow to you, wielder of the aming discus. 64
I bow to the deity of the pious, patron of the cattle and of brahmins, benefactor
of the world. To Kṛṣṇa and to Govinda, I bow and bow again. 65
In the form of Brahmā, you create the world. While it endures, you keep it. At
the aeon’s end, you take the form of Rudra. I bow to you, deity ofthreefold
forms. 66
Gods, yakṣas, demigods, siddhas, nāgas, gandharvas, kiṃnaras, piśācas, rākṣasas,
humans and animals, 67
Birds, inanimate things, ants and crawling creatures, earth, water, re, sky, wind,
sound, touch, taste, 68
Form, smell, mind, intellect, ego, time and the qualities known as guṇas—you
are the highest sense of these, as well as being all of these, eternalViṣṇu. 69
You are knowledge and you are ignorance, truth and falsehood, poison and
nectar, the practice of rites and contemplation. You are the rituals determined by
the Vedas. 70
You are the beneciary of all these acts and the means of their achievement. You
are all this, Viṣṇu, and the result of every ritual. 71
Your presence, Lord, which manifests power and virtue, is in me, in others, in all
beings and all the worlds. 72
Ascetics contemplate you, and those who oer sacrices sacrice to you. You
alone enjoy oblations intended for gods and spirits, as you are one with them. 73
Everything’s encompassed in your great form, imperishable Lord, from which is
born your subtle form, this world and other subtle forms, the fundamental
elements and that which is known as the subtlest essence ofthem all. 74
The form that is the highest goal beyond description of gross or subtle,
something that surpasses thought, is also a form of yours. I bow to you in the
form of the highest spirit. 75
You who are at the heart of everything, I bow to your other form, the universal
power in every being, abode of threefold guṇas, Lord of gods. 76
I praise that supreme and heavenly power that lies beyond the reach ofwords
and is not encompassed by the mind, but is perceptible to the wisdom of the
wise. 77
Oṃ! May I always bow to Vāsudeva, Lord. Nothing is distinct from him, but
he’s distinct from everything. 78
I bow to him. I bow to him. I bow to that great being who has neither name nor
form, and who alone is understood by the fact of his existence. 79
I bow to that great being whose earthly forms are worshipped by the denizens of
heaven, being blind to his supreme form. 80
I bow to him who dwells in all, the lord who sees both good and evil, Viṣṇu, the
universal witness and supreme master. 81
Let us all bow down to Viṣṇu, who is no dierent from this world. May we all
regard him as the rst in every realm. May that imperishable being be favourable
to me. 82
May Hari, the universe’s warp and weft, known as the everlasting deity and
support of all creation, be favourable to me. 83
Oṃ! I bow to Viṣṇu. I bow again and again to him in whom all this exists, from
whom all this arises, who is all this, yet stands apart from it. 84
Because that eternal being pervades all things, I am him. All this is born from
me, I am all this, all this is in me, the everlasting being. 85
I myself am indestructible and eternal, I’m the abode of the heart of the heart of
everything. I’m the one called brahman, the Absolute, the highest being at the
start and at the end. 86
So ends Chapter Nineteen in Book One of the glorious Viṣṇu Purāṇa.
20. Prahlāda achieves liberation
Parāśara:
Thus contemplating Viṣṇu as unied with himself, brahmin, Prahlāda felt that
he’d achieved the highest state of oneness with that eternal being. 1
He forgot himself and knew of nothing else while thinking, ‘I am indeed the
unchanging, unending, highest spirit.’ 2
As the result of Prahlāda’s practice of cultivating the deity and being cleansed in
time of all his sins, eternal Viṣṇu, knowledge itself, lled his unsullied heart. 3
When the Daitya Prahlāda, now one with Viṣṇu through the power of his
practice, moved his limbs, Maitreya, those serpent-bonds all snapped atonce. 4
The boundless undulating ocean, with its surging hosts of monsters,
was agitated, and all the world with mountains, groves and forests began to
quake. 5
Casting o the rocks the Daityas heaped on him, wise Prahlāda rose from the
ocean depths. 6
Beholding the world, the sky and everything else, he remembered who he was
once more. 7
Wise Prahlāda, rm and focused, sang further praises of the highest being who
has no start, his body, voice and mind restrained. 8
Prahlāda:
Oṃ! I bow to you, highest of all goals, gross and subtle, perishable and
imperishable, visible and invisible, who transcends division, lord of all, free from
faults, 9
Bestower of qualities, source of qualities, free from qualities, abiding in qualities,
formed and formless, gross and subtle, distinct and indistinct. 10
You are fearsome and benign, knowledge and ignorance, eternal Lord, youare
existence and nonexistence, and the cause of both, 11
Permanent and impermanent, you are manifold elements and the unstained
dwelling place of elements non-manifold. You are one and you are many. Ibow
to you, Vāsudeva, the primary cause of everything, 12
Gross and subtle, evident and manifest. You are all creation and yet distinct from
it. Everything arises from you, yet you are distinct from the cause of everything. I
bow to you, the highest being. 13
Parāśara:
While Prahlāda sang this praise, his mind on Viṣṇu, Lord Hari appeared before
him, clad in yellow robes. 14
Seeing him, Prahlāda was thrown into confusion, brahmin. He stood up and
stammered repeatedly, ‘I bow to Viṣṇu!’ 15
Prahlāda:
Lord, you take away the pain we feel. Be merciful to me, Keśava. Purify me
further, eternal god, by looking down on me. 16
The Lord:
I’m pleased with your unwavering devotion, Prahlāda. You may ask for anything
you desire. 17
Prahlāda:
Master, in whichever of myriad wombs I am reborn, may I always have undying
faith in you. 18
May that constant joy the undiscerning nd in objects of the senses never leave
my heart while contemplating you. 19
The Lord:
You are indeed my devotee, Prahlāda, and will be so in future. Now ask for
something else that you desire. 20
Prahlāda:
As I was intent on praising you, my father was enraged. Lord, forgive the sins
that he’s committed. 21
Weapons struck my body, I was thrown into a re, I was bitten by his serpents
and my food was laced with poison, 22
I was bound and cast into the ocean where mountains were heaped upon me.
These and other wicked deeds my father has committed. 23
All this he did as I, your devotee, had angered him, so by your mercy, Lord, set
my father free at once. 24
The Lord:
By my mercy all will be as you desire, Prahlāda. I grant you yet another boon, so
make a wish, you demon boy. 25
Prahlāda:
Now you’ve granted me my wishes, I’ve done all I had to do, Lord. By your
mercy, may my devotion never waver. 26
What are virtue, wealth or love to one with freedom in his hands and whose faith
in you, the root of all the worlds, is rm? 27
The Lord:
Since your steady heart is lled with faith in me, you’ll reach nal liberation with
my blessing. 28
Parāśara:
So saying, Viṣṇu withdrew from sight before Prahlāda’s eyes, Maitreya. The lad
then approached his sire and paid homage at his feet. 29
Hiraṇyakaśipu kissed Prahlāda’s forehead and embraced the boy who had
endured so much. ‘You’re alive, my son!’ he cried as tears were glistening in his
eyes, brahmin. 30
That great demon, now regretful, showed aection to his son, and Prahlāda,
who knew virtue, duly served his guru and his father. 31
After Hiraṇyakaśipu was destroyed by Viṣṇu in the form of Narasiṃha,
Maitreya, Prahlāda became the Daityas’ lord. 32
Having attained the glory of sovereignty through his pure deeds, brahmin, he
had many sons and grandsons, and enjoyed great supremacy. 33
When Prahlāda shed his worldly duties and transcended notions of good and
evil, while contemplating the lord intently, he nally accomplished liberation. 34
Such was the power of the prudent Daitya, Prahlāda, devotee of the lord,
Maitreya, about whom you questioned me. 35
The sins of one who hears the deeds of this great being are washed away atonce.
36
Hearing or narrating this account will free a man from misdeeds done byday or
night, Maitreya. 37
Reciting it when the moon is full or new, or on the eighth or twelfth dayofthe
lunar month, brahmin, confers the same reward as the donation ofa cow. 38
Just as Hari shielded Prahlāda in his trials, he’ll protect a person who listens to
this tale. 39
So ends Chapter Twenty in Book One of the glorious Viṣṇu Purāṇa.
21. Kaśyapa’s descendants and the origin
oftheMaruts
Parāśara:
The sons of Prahlāda’s brother Saṃhlāda were Āyuṣmant, Śibi and Bāṣkala.
Prahlāda’s son was Virocana, and Virocana’s son was Bali.27 1
Bali had one hundred sons, great sage, of whom Bāṇa was the eldest. Thesons of
Hiraṇyakaśipu’s brother Hiraṇyākṣa were all mighty beings: 2
Jharjhara, Śakuni, Bhūtasaṃtāpana, strong-armed Mahānābha and also
Kālanābha. 3
The sons of Kaśyapa’s third wife, Danu, were Dvimūrdhan, Śaṃkara,
Ayomukha, Śaṅkuśiras, Kapila, Śambara, 4
Strong-armed Ekacakra, mighty Tāraka, Svarbhānu, Vṛṣaparvan and powerful
Puloma. 5
These, along with heroic Vipracitti, were the famous sons of Danu. 6
Prabhā was the daughter of Svarbhānu. Śarmiṣṭhā was the daughter
of Vṛṣaparvan, as were Upadānavī and Hayaśiras—all renowned and brilliant
women. 7
Danu’s son Vaiśvānara had two daughters, Pulomā and Kālakā, both ofwhom
were highly fortunate and married Mārīci. 8
These two had sixty thousand sons with Mārīci, the excellent Dānavas known as
the Paulomas and Kālakeyas. 9
Other mighty, fearsome and pitiless sons were born to Vipracitti and Siṃhikā: 10
Tryaṃśa, powerful Śalya, Nabha the strong, Vātāpi, Namuci, Ilvala, Khasṛma, 11
Andhaka, Naraka, Kālanābha, heroic Svarbhānu and the great demon
Vaktrayodhin. 12
These were the best of the Dānavas who swelled the lineage of Danu and whose
sons and grandsons numbered in the hundreds and thousands. 13
The Nivātakavacas, puried through austere penances, also arose in the family of
the Daitya Prahlāda. 14
The six daughters of Kaśyapa’s fourth wife, Tāmrā, renowned as mighty beings,
were Śukī, Śyenī, Bhāsī, Sugrīvī, Śuci and Gṛdhrikā. 15
Śukī gave rise to parrots, Ulūkī to crows, the natural enemies of owls, while Śyeni
gave rise to hawks, Bhāsī to kites and Gṛdhrī to vultures. 16
Śuci brought forth waterbirds, and Sugrīvī gave rise to horses, camels
anddonkeys. All these are known as the lineage of Tāmrā. 17
Kaśyapa’s fth wife, Vinatā, bore two sons, famed Garuḍa and Aruṇa. Fair-
winged Garuḍa, foremost of ying creatures, was the merciless devourer of
serpents. 18
His sixth wife, Surasā, gave rise to a thousand great many-headed snakes
ofboundless energy, brahmin, which coursed the sky. 19
His seventh wife, Kadru, gave rise to the Kādravas, another thousand mighty
serpents subject to fair-winged Garuḍa, brahmin, similarly many-headed. 20
Chief among these were Śeṣa, Vāsuki, Takṣaka, Śaṅkaśveta, Mahāpadma and
both Kambala and Aśvatara, 21
Elāputra, Nāga, Karkoṭaka and Dhanaṃjaya—these and many other serpents
full of venom. 22
You also need to know about the host descended from Kaśyapa’s eighth wife,
Krodhavaśā: whether born on land, ying on the wing or living in water, all were
pitiless carnivores with sharp teeth. 23
His ninth wife, Surabhi, gave rise to cattle and bualo, and Irā to varieties of
trees and vines, grass and creepers everywhere. 24
His tenth wife brought forth yakṣas and rākṣasas; his eleventh, Muni, bore
apsarases; and his twelfth, Ariṣṭā, gave birth to the great gandharvas. 25
These, then, are the renowned descendants of Kaśyapa, both moving and
unmoving, whose sons and grandsons number in the hundreds ofthousands. 26
This creation took place in the second Manvantara, known as Svārociṣa,
brahmin. In the present Manvantara, the Vaivasvata, while Brahmā was engaged
in the great sacrice initiated by Varuṇa, 27
The so-called Prajāsarga or ‘progeny creation’ took place. In the age before this,
Brahmā brought forth the Seven Sages from his mind. 28
Now he brought them to the world as his own sons, and he himself became the
grandsire of the gandharvas, serpents, deities and Dānavas, best ofsages.29
Diti, who later lost her sons,28 pleased Kaśyapa, and that foremost ofascetics,
being fully gratied, then granted her a wish. 30
She asked him for a son of boundless power, one capable of slaying Indra. 31
That foremost sage allowed his wife her wish, and, having done so, Kaśyapa
calmly said to her, 32
‘Your son will conquer Indra if you’re pure and steadfast and bear the infant in
your womb for a hundred years with perfect love.’ 33
Having addressed that heavenly woman, sagacious Kaśyapa departed, andDiti,
lled with faultless purity, then conceived a child. 34
Mighty Indra, king of gods, knowing that the child was destined to destroy him,
respectfully approached the woman to wait upon her. 35
Indra, chastiser of the demon Pāka, remained in Diti’s presence while waiting for
a chance to thwart her, and, in the ninety-ninth year, the self-possessed deity saw
an opportunity. 36
Diti lay down to sleep one day, but forgot to wash her feet, and Indra entered her
womb. 37
With his vajra in his hand, he cut the mighty foetus into seven pieces. Sliced by
Indra’s weapon, the infant wailed most piteously. 38
‘Don’t cry! Mā rodīḥ!’ Indra said repeatedly, and, even though the foetus was
already cut in seven, the deity’s anger grew. 39
Indra, scourge of enemies, then used his vajra to cut each piece into seven more.
These became in time the speeding deities of the wind. 40
Because mighty Indra said mā rodīḥ, they were called the Maruts, forty-nine in
all, deity-companions to the bearer of the vajra. 41
So ends Chapter Twenty-One in Book One of the glorious Viṣṇu Purāṇa.
22. Brahmā appoints sovereigns; Natureof
theAbsolute
Parāśara:
When Pṛthu had been anointed sovereign of the earth by the foremost sages,
Brahmā, grandsire of the world, bestowed the other sovereignties in order. 1
To Soma he gave sovereignty over the stars, planets, brahmins, all plant life, as
well as sacrices and austerities. 2
He gave Vaiśravaṇa sovereignty over kings, and Varuṇa over waters. He made
Viṣṇu lord of Ādityas and shining Agni lord of Vasus. 3
He made Dakṣa lord of patriarchs, Indra lord of Maruts and Prahlāda lord of
Daityas and Dānavas. 4
He caused Yama, king of justice, to be anointed lord of pitṛs, the ancestral spirits,
and made Airāvata lord of all the elephant kings. 5
He made Garuḍa king of birds, Indra king of gods, Uccaiḥśravas lord ofhorses
and Vṛṣabha king of cattle. 6
He made Śeṣa lord of serpent kings, the lion the king of beasts and caused the
sacred g to be anointed king of forest trees. 7
Having thus shared out sovereignties, Brahmā, lord of patriarchs, immediately
appointed guardians for each direction. 8
He caused the king Sudhanvan, son of the patriarch Vairāja, to be anointed
guardian-king of the east. 9
The son of the patriarch Kardama, Śaṅkhapada by name, was anointed king of
the south. 10
He had the great immortal Ketumant, son of Rajas, anointed king ofthewest. 11
Hiraṇyaroman, son of the patriarch Parjanya, was anointed doughty king of the
north. 12
Even today, this whole world with its forests and seven continents is protected by
these beings, realm by realm, in accord with virtue. 13
All these and other sovereigns, invested with authority for the preservation of
the world by mighty Viṣṇu, best of sages, 14
As well as those to come in future and lords of creation in times gone by, are
aspects of Viṣṇu, who himself is all creation, best of brahmins. 15
Kings of gods and kings of Daityas, lords of Dānavas and esh-eating demons, 16
Lords of beasts and winged creatures, and lords of humankind and snakes and
nāgas, 17
Lords of trees and mountains and planets, those of the present, past and future
—all these arise as aspects of Viṣṇu, who is all creation. 18
None other than Hari, lord of all, wise sage, has the power to preserve theworld.
19
He creates this universe and, once it’s made, he is the everlasting being who
preserves it. In the form of the destroyer, he destroys it, lled in turn with energy,
purity and the other quality, darkness. 20
Four aspects of Viṣṇu
Janārdana appears in four aspects during the creation of the world, another four
during its preservation and yet another four during nal dissolution. 21
During creation, one aspect is Brahmā, the manifest form of the unmanifest
being. The second is the patriarch Marīci and the others. 22
Time is the third aspect, and all other creatures are the fourth. Thus, he exists in
four aspects during the creation of the world, having the quality of energy. 23
In one aspect, Viṣṇu preserves creation; in another, he manifests as Manu and
the patriarchs; and in yet another takes the form of Time. 24
Manifesting in yet another aspect within all creatures, he comprises all the world.
Taking on the quality of purity, he becomes puruṣottama, the highest spirit of
the universe. 25
Assuming the quality of darkness at the time of dissolution, the birthless lord
manifests one aspect in the form of Rudra. 26
Another aspect of Viṣṇu exists in the forms of Agni, Yama and the other gods.
The third appears in the form of Time, and yet another is allcreatures. 27
pp y
Thus, this great deity exists in four aspects during the destruction of the world.
This set of four aspects is called sārvakālikī, ‘universal dissolution’, brahmin. 28
Brahmā, Dakṣa and the other patriarchs, Time and other creatures—theseare
manifestations of Hari’s power and are the cause of the creation of the world. 29
Viṣṇu is Manu and the progenitors, Time and other beings, brahmin. These are
also manifestations of his power, and he himself is the cause ofthe preservation
of the world. 30
Rudra, Time, Yama, the other deities and all creatures are the fourfold
manifestations of Janārdana’s power for the destruction of the universe. 31
At the beginning of the world, in the middle period and until its nal
dissolution, brahmin, the processes of creation are undertaken by the arranger
Viṣṇu through the agency of Marīci, the patriarchs and other living creatures. 32
In the beginning, Brahmā creates the world, then Marīci and the foremost
patriarchs bring forth progeny unhindered, as do other creatures. 33
But Brahmā cannot undertake creation without Time, brahmin, nor can the
patriarchs or any other beings. 34
Thus, these four aspects of Viṣṇu, god of gods, Maitreya, are essential for
creation and destruction of the world. 35
Anything brought forth by a living being, brahmin, is entirely Hari’sbody. 36
Whatever destroys a creature, whether moving or unmoving, anywhere,
Maitreya, is the destructive form of Janārdana, who brings an end to all. 37
Janārdana is creator of the world, preserver, the world itself, its destroyer and
universal lord. 38
He exists in threefold forms during its creation, preservation and destruction,
acting in accord with each of these three qualities, but his ultimate state is a
higher one beyond all these. 39
That fourfold form of the highest spirit consists of true knowledge, is all-
pervading, unequalled and is comprehended by Viṣṇu himself alone. 40
The nature of the Absolute
Maitreya:
Sage, duly describe for me the four forms of the Absolute, which is called the
highest state. 41
Parāśara:
The way to reach a goal is called the means, Maitreya, and that which one desires
to reach is the goal itself. 42
For an ascetic who yearns for liberation, breath control and other practices are
the means, and his goal is the highest Absolute, from which there’s noreturn. 43
The knowledge on which ascetics rely for achieving liberation is discrimination.
This, sage, is the rst aspect of the Absolute as knowledge. 44
The second aspect of the Absolute is the knowledge of causes, great sage, as it
pertains to ascetics whose goal is liberation from all suering. 45
Knowledge of the inseparability and non-duality of both goal and means Icall
the third aspect. 46
Knowledge that overcomes distinctions between the rst three aspects, great
sage, and reveals the true form of the Self, 47
Which is free from action, inexpressible, omnipresent, unequalled, has self-
understanding as its object and simply exists without characteristics, 48
Which is tranquil, fearless, pure, dicult to comprehend and independent—
that is called the highest state of Viṣṇu in the form ofknowledge. 49
Those ascetics who achieve absorption in that state by dispelling ignorance will
never take root in worldly existence, brahmin, unlike seeds sown in a ploughed
eld. 50
Such is the nature of the pure, eternal, universal, undecaying, faultless supreme
state called Viṣṇu. 51
The ascetic who reaches that highest Absolute knows no return. Transcending
concepts of vice and virtue, he is free from suering and iscompletely pure. 52
Two states of the Absolute abide in all creation: one with form and the other
without. One may perish, the other is eternal. 53
The eternal is the highest Absolute, while the perishable form is all this world.
Just as moonlight spreads in all directions though the moon itselfstands still, so,
too, does the power of the highest Absolute ll all theworld. 54
In that same regard, just as the intensity of light depends on distance from its
source, Maitreya, the power of the Absolute is likewise. 55
Brahmā, Viṣṇu and Śiva are the primary forms of the Absolute and are imbued
with its power. Next come the lesser deities, Maitreya, and then Dakṣa and the
other patriarchs, 56
After these come humankind, cattle, wild beasts, birds and things that creep,
each inferior to the one before, nally followed by trees and shrubs and all the
others. 57
Thus, this whole world, although imperishable and eternal, best of sages,
appears and disappears as if subject to birth and death. 58
Viṣṇu, who comprises all power, is the highest form of the Absolute. This is the
form on which ascetics rst meditate at the beginning of theirpractices. 59
Perfect identity with the deity arises in an untroubled heart, fully one with the
divine, which itself is dependent on the divine, sage, and which isendowed with
the seed of the divine. 60
Viṣṇu is superior to all those with power. He is identical with the Absolute and
is the Absolute in form. Hari consists entirely of the Absolute, blessed sage. 61
This whole world without exception is imbued with him, sage. It arises from
him, abides in him and is indeed identical with him. 62
Viṣṇu comprises all that’s perishable and imperishable. He is the lord who bears
this whole world of spirit and matter in the form of his ornaments and his
weapons. 63
Maitreya:
Kindly explain how Lord Viṣṇu thus upholds the world. 64
Parāśara:
Having bowed down to mighty Viṣṇu, who’s beyond all measure, I’ll relate to
you what the sage Vasiṣṭha once told me. 65
Lord Hari wears the unblemished essence of the world, free from stains and
qualities, as the Kaustubha jewel on his breast. 66
Eternal Viṣṇu wears all primal matter in the whorl of hair, Śrīvatsa, on his chest.
Primal intellect abides in Mādhava as his mace. 67
The lord bears twofold individuation, consisting of the elements and the senses,
in the form of his conch and bow. 68
Viṣṇu carries primal mind, ckle and swifter than the wind, in the form of the
discus he holds in his hand. 69
The garland of fundamental elements, consisting of the elements themselves and
their causes, is the vefold wreath of victory, Vaijayantī, worn by the mace-
bearing deity, brahmin. 70
Janārdana bears all the faculties of perception and action in the form of his many
arrows. 71
The excellent sword of surpassing brilliance borne by the unfailing deity
isknowledge: this is wisdom that may be sheathed in ignorance. 72
In this way, primal spirit, matter, intellect, individuation, the elements, mind, all
the senses, knowledge, ignorance and all the world, Maitreya, abide in Hṛṣīkeśa.
73
Hari, who is formless and consists of illusion, adopts this form with weapons
and adornments for the benet of all living beings. 74
The supreme lotus-eyed deity carries primal matter with its permutations, spirit
and the universe. 75
That which is knowledge and that which is ignorance, that which exists and that
which does not—all this abides in eternal Madhusūdana, lord of all creation,
Maitreya. 76
The lord, boundless and eternal Hari, appears in the form of time consisting of
subseconds, seconds, minutes, days, seasons, half-years and years. 77
The lord upholds the seven realms of earth, sky, heaven, Mahar, Jana, Tapas and
Satya, best of sages. 78
Hari’s form is the essence of the world, he is rstborn of all rstborn, foundation
of all knowledge and stands alone. 79
The lord, master of all, who has neither end nor body, abides in the manifold
forms of creation as gods, mortals, beasts and others. 80
The Ṛg, Yajur, Sāma and Atharva Vedas, the histories, the lesser Vedic texts and
the declarations of the Upaniṣads, 81
The Vedic supplements, Manu and other legal texts, lyrics, treatises, narratives,
any texts for recital, 82
Poetry, speech and song are all the body of great Viṣṇu in the form ofsound.83
All things with and without form, here and elsewhere, are his body. 84
‘I am Hari. All this is Janārdana. There is no cause or eect other than him’—
one whose mind is set on this will never be subjected to repeatedrebirths. 85
Such is the rst part of this purāṇa, brahmin, which I’ve accurately recalled for
you. Hearing this, you’ll be freed from all misdeeds. 86
A person acquires as much merit from listening to this, Maitreya, as from
bathing in Puṣkara Lake on the full-moon day in the month of Kārttika for
twelve consecutive years. 87
To a person who hears this, the wish-granting gods bestow the status ofadeity,
sage, ancestral spirit, gandharva, yakṣa and the rest. 88
So ends Chapter Twenty-Two in Book One of the glorious Viṣṇu Purāṇa.
End of Book One.
1 Ṛg Veda (RV, 10.129.1–2).
2 The two ayanas are periods during which the sun is south or north of the celestial equator.
3 This quotation is found in Manu Smṛti (1.10).
4 The female counterpart of Mādhava, a patronymic of Kṛṣṇa.
5 The four spheres are the earth, sky, heaven and Maharloka, the sphere of the sages.
6 The ve kinds of plants are trees, shrubs, vines, herbs and grasses.
7 Most manuscripts clearly give puruṣa (‘people’) at this point, a word that does not t well. I have diverged
from the Critical Edition and used mahiṣa (‘bualo’), as attested by several other manuscripts. Wilson has
‘hog’.
8 The 12-syllable mantra oṃ namo bhagavate vāsudevāya.
9 In the following passage, I have diverged from the usual practice of leaving proper names in the original
Sanskrit and have translated them into English, as I believe the author wanted them to be understood at a
semantic level.
10 The relationships of Virtue and Vice (see below) are not immediately clear in the Viṣṇu Purāṇa. Other
sources suggest they are sons of Brahmā. Whatever the case, in this context, they play the role of patriarchs
of humankind.
11 Svāhā and svadhā are auspicious syllables uttered during a sacrice.
12 See Viṣṇu Purāṇa, 1.3.8.
13 The solution to this riddle is as follows: according to the commentator, the six eects referred to here in
order are primal substance (prakṛti), Greatness (mahat), individuation (ahaṃkāra), the primal elements
(bhūta), the cosmic egg and progenitors Brahmā, Dakṣa and the others. The idea is that Viṣṇu is all these.
14 Bhṛgu, Marīci, Aṅgiras, Atri, Pulastya, Pulaha and Kratu, mentioned in these following verses, areall the
‘mind-born’ sons of Brahmā.
15 These are phases of the moon.
16 Authorities vary on the meaning of these four aspects of Viṣṇu. Wilson glosses them as follows:
1)Brahmāṇda, the material universe; 2) Brahmā the creator; 3) Manu, the ruler of the period; and 4)the
supreme or abiding period (Wilson 1961: 78, fn. 3).
17 The front part of the upper jaw of cows, sheep, goats, camels, bualo and deer is a modied dentalpad.
18 The Seven Sages are the stars of Ursa Major. Dhruva, whose name means ‘xed’ or ‘stationary’, became
the Pole Star.
19 I am following Wilson (1961) here. The word kharvāṭa (‘attened’) has presented great diculties for
commentators and scribes throughout the centuries. Wilson’s translation seems logical but is unattested.
20 Notably hunting, which is considered cruel.
21 This playful etymology suggests that the word for son, putra, means ‘one who rescues (his father) from
hell’ (put-trā).
22 The sūta is the bard by whom, according to tradition, many works of Sanskrit literature are narrated.
This etymology seeks to derive his name from the pressing of soma.
23 As the original text is opaque here, I am guided by the commentary.
24 These are the 27 lunar mansions through which the moon passes each year.
25 The Vasus are a class of elemental deities and divine personications of various natural phenomena. In
the following verses, I have given their names in English where appropriate.
26 These are Dakṣa’s thirteen daughters, who married Kaśyapa.
27 This chapter returns to the account of the sage Kaśyapa’s descendants. The Daityas Hiraṇyakaśipu and
Hiraṇyākṣa were Kaśyapa’s sons with his second wife, Diti. The ospring of Kaśyapa’s other wives are given
below. I have added some names to improve clarity.
28 Diti’s sons were the demons known as Daityas, who were annihilated by the deities. Diti now sought
revenge.
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Book Two: The World
1. Priyavrata distributes the continents
Maitreya:
You’ve told me all about the creation of the universe in answer to my question,
holy guru. 1
But there’s an aspect of creation you’ve recounted, best of sages, about which I’d
like to hear some more. 2
Svāyaṃbhuva had two sons, Priyavrata and Uttānapāda. Regarding these, you
mentioned that Uttānapāda’s son was Dhruva, 3
But you’ve said nothing about Priyavrata’s descendants, brahmin. I’d like to hear
about them, if it pleases you to tell me. 4
Parāśara:
Priyavrata married the daughter of Kardama. They had ten sons and two
daughters, Samrāj and Kukṣi. 5
The sons of Priyavrata were said to be wise, brave, gracious and dear to their
father. Listen while I tell you the names by which they’re known: 6
Āgnīdhra, Agnibāhu, Vapuṣmant, Dyutimant, Medhas, Medhātithi, Bhavya,
Savana and Putra. 7
Jyotiṣmant, the ‘Shining One’, was tenth among them and was as brilliant as his
name suggests, but all of Priyavrata’s sons were famed for strength and courage. 8
Three—namely, Medhas, Agnibāhu and Putra—were devoted to yoga.
Remembering their former lives, these fortunate men didn’t set their hearts on
sovereignty. 9
They remained ever seless in all matters, sage, and performed sacrices
inaccordance with propriety, not thinking of reward. 10
Priyavrata divided the world into seven continents, best of sages, and gave one to
each of his other seven great sons, Maitreya. 11
Āgnīdhra received Jambūdvīpa from his father, fortunate seer. ToMedhātithi,
he gave another continent, Plakṣadvīpa. 12
Vapuṣmant was anointed king of Śālmala, and holy Priyavrata made Jyotiṣmant
king of Kuśadvīpa. 13
Priyavrata also appointed Dyutimant as king of Krauñcadvīpa and made Bhavya
lord over Śākadvīpa. 14
That holy one made Savana king of Puṣkara. Āgnīdhra, who was king
ofJambūdvīpa, best of sages, had nine sons, equal to the patriarchs: 15
Nābhi, Kimpuruṣa, Harivarṣa, Ilāvṛta, Ramya, Hiraṇvant was the sixth, along
with Kuru and Bhadrāśva. The other was Ketumāla, a king of virtuous conduct.
16
Āgnīdhra divides Jambūdvīpa
Hear how Āgnīdhra divided Jambūdvīpa among his sons, brahmin: Nābhi was
given the southern region of Himāhva by his father. 17
Āgnīdhra gave Hemakūṭa to Kimpuruṣa. The third region, Naiṣadha, hegave to
Harivarṣa. 18
He gave the region centred on Mount Meru to Ilāvṛta, and the lands around
Mount Nīla his father gave to Ramya. 19
Hiraṇvant was given the region to the north of that, known as Śveta. 20
The lands to the north of Śṛṅgavant he gave to Kuru, and he gave the region that
lies east of Meru to Bhadrāśva. 21
The region of Gandhamādana he gave to Ketumāla. This is how that king
divided the regions among his sons. 22
After that sovereign had enthroned his sons in each of these, Maitreya, he retired
to the most auspicious site of Śālagrāma to undertake austerities. 23
In the eight regions given to Kimpuruṣa and the others, great sage, achievement
was spontaneous and happiness was eortless. 24
They were free from misfortune and the woes of age and death. Therewas no
distinction between vice and virtue, or between best, worstandmiddling. 25
These eight regions never knew the cycle of ages. The region of Himāhvaya was
ruled by the great Nābhi. With his queen, Merudevī, he had a brilliant son,
Ṛṣabha. 26
Ṛṣabha himself had a hundred sons, of whom Bharata was the eldest. Having
ruled wisely and performed varied sacrices, 27
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King Ṛṣabha placed his son heroic Bharata upon the throne, then that fortunate
man retired to the ashram of Pulaha to undertake austerities. 28
Following the prescription for those who retire to the forest, that resolute king
duly performed austerities and instituted sacrices. 29
Wasted by his practices, he grew thin, his veins distended. Naked Ṛṣabha placed
a pebble in his mouth and took the path of heroes. 30
The kings of Bhārata
Because this region was given to Bharata by his father when he retired tothe
forest, it’s known throughout the threefold worlds as Bhārata. 31
Bharata had a most virtuous son, Sumati. After Bharata had successfully
completed the required sacrices, he bestowed the kingdom on his son. 32
King Bharata, who delighted in the practice of yoga, sage, passed responsibility
to his son and drew his nal breath at Śālagrāma. 33
In time, he was reborn a brahmin in a brilliant line of ascetics. I’ll recount his
exploits for you later, Maitreya. 34
Brilliant Sumati had a son, Indradyumna. His son was Parameṣṭhin, andhis son
was Pratihāra. 35
He had a son named Pratiharta. His son was Bhuva. Next came Udgītha. King
Prastāva was his son. 36
Then came Pṛthu, followed by Nakta. Nakta’s son was Gaya. Nara was the son
of Gaya. He had a son, Virāj. 37
His son was heroic Dhīmant. Then came Mahānta, whose son was Manasyu. 38
Then came Tvaṣṭṛ. Tvaṣṭṛ’s son was Viraja, and his son was Raja. His son was
Śatajit, who had a hundred sons, sage. 39
Of these, Viśvagjyoti was the eldest. They all contributed to the growthofthe
population and shone like ornaments in the ninefold regionofBhārata. 40
In former times, their descendants had possession of the land of Bhārata for
seventy-one cycles of the ages, each consisting of the Kṛta, Tretā and the others.
41
This was the period of creation under Manu Svāyaṃbhuva, who presided over
the rst Manvantara in the era known as Vārāha, sage, when this whole world
was populated. 42
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So ends Chapter One in Book Two of the glorious Viṣṇu Purāṇa.
2. Jambūdvīpa, ‘Land of the Rose-Apple Tree’
Maitreya:
Brahmin, you’ve told me about creation during the period of Svāyaṃbhuva.
Now I’d like to hear from you about the entire circle of the earth, 1
Including oceans, lands, regions, mountains, forests, lakes and the cities ofthe
gods and other beings, sage, 2
As well as the dimensions, support, nature and state of each. It bets you, sage,
to describe all this. 3
Parāśara:
Listen while I explain it all in brief, Maitreya, because I couldn’t give you all the
details even in a hundred years. 4
Jambū, Plakṣa, Śālma, Kuśa, Krauñca and Śāka, with Puṣkara as the seventh,
brahmin: 5
These are the continents surrounded by seven oceans, of saltwater, syrup, wine,
ghee, whey, milk and water, respectively. 6
Jambūdvīpa is in the middle of these, and the golden mountain, Meru, is at the
centre of that continent, Maitreya. 7
Mount Meru stands eighty-four thousand leagues in height. 8
It descends below the surface of the earth for a further sixteen thousand leagues,
its summit is thirty-two thousand leagues across and the base ofthe mountain is
fully sixteen thousand leagues wide. 9
The world resembles a lotus ower with Mount Meru as the seed head at its
heart. 10
The mountain ranges Himavant, Hemakūṭa and Niṣadha are to the south of
Meru, while Nīla, Śveta and Śṛṅgin lie northward. 11
The two ranges closest to the centre are one hundred thousand leagues in length,
while each of the others is successively ten thousand leagues shorter. They are all
two thousand leagues high and two thousand wide. 12
To the south of Meru, the rst region is Bhārata, Kimpuruṣa is next, then comes
another, Harivarṣa, brahmin. 13
To the north of Meru is the region Ramya, followed by Hiraṇmaya and the
Northern Kurus, whose position mirrors that of Bhārata. 14
Each of these regions is nine thousand leagues wide, excellent brahmin,
including Ilāvṛta, which has the towering golden mountain, Meru, at its centre.
15
From the four sides of Meru, Ilāvṛta extends nine thousand leagues in each
direction, fortunate brahmin, and there are four mountains in this region. 16
Arranged like pillars around Mount Meru, each stands ten thousand leagues
high. To the east is Mandara by name, to the south Gandhamādana, Vipula is on
the western side and Supārśva is to the north. 17
On each of these stands a tree, eleven hundred leagues across—akadamba, a
jambū, a pippala and a vaṭa, respectively—likebanners on a mountain top. 18
Jambūdvīpa is named for this jambū, a rose-apple tree, great sage, the fruits of
which are as large as elephants. 19
When they fall down upon the mountain, they split open and their juicesform a
river, the Jambūnadī, from which the residents of that regiondrink. 20
As a result of drinking from the river, the people never sweat, smell bad, grow
old or lose their senses, and their minds are always sharp. 21
When the mud on the riverbank, coming into contact with the juice, is dried by
pleasant breezes, it becomes the kind of gold that’s known as jāmbūnada and is
used in making jewellery for the siddhas. 22
The region of Bhadrāśva lies east of Meru, Ketumāla is to the west, bestofsages,
and Ilāvṛta lies between them. 23
The Caitraratha forest is also east of Meru, and the forest of Gandhamādana is
to the south. Similarly, Vaibhrāja is to the west andNandana to the north.24
The four lakes of Aruṇoda, Mahābhadra, Asitoda and Mānasa are always
enjoyed by deities. 25
The mountain ranges Śītāmbha, Kumanda, Kurarin, Mālyavant, withVaikaṅka
as the foremost, extend eastwards from Meru. 26
The Trikūṭa, Śiśira, Pataṅga, Rucaka, Niṣadha and other ranges lie south. 27
Śikhivāsas, Savaiḍūya, Kapila, Gandhamādana, with Jārudhi as the main one, are
to the west. 28
Śaṅkhakūṭa, Ṛṣabha, Haṃsa, Nāga, Kālañjana and others lie northward. These
are situated in the regions around Mount Meru, including Jaṭhara. 29
On the summit of Mount Meru is Brahmā’s wondrous city, fourteen thousand
leagues across, Maitreya, and renowned throughout the heavens. 30
On all sides of that city, at the four cardinal points and the four intermediate
ones, are the famed and excellent cities of Indra and other world-protecting
deities. 31
Here, the River Gaṅgā, which ows across the foot of Viṣṇu, having rst bathed
the face of the moon, cascades from the heavens on every side ofBrahmā’s city.
32
After it has descended there, it ows in four directions as the Sītā, Alakanandā,
Cakṣu and Bhadrā rivers, respectively. 33
The Sītā ows eastwards through the sky from mountain to mountain, then
crosses the eastern region of Bhadrāśva to the ocean. 34
Similarly, the Alakanandā ows south to Bhārata, before dividing into seven
streams and entering the ocean, great sage. 35
The Cakṣu ows west past all the mountain ranges and, having reached the
western region of Ketumāla, there joins the ocean. 36
Likewise, the Bhadrā crosses the northern mountain ranges and the land of
Northern Kurus to reach the ocean in that direction, great sage. 37
Meru stands amid the Nīla, Niṣadha, Mālyavant and Gandhamādana
mountains, like the seed head at the centre of a lotus. 38
The Bhāratas, Ketumālas, Bhadrāśvas and the Kurus, like the petals of the lotus-
world, lie beyond the limits of the mountains. 39
Jaṭhara and Devakūṭa are two ranges that form a barrier extending north to
south, meeting the Nīla and Niṣadha mountains. 40
Gandhamādana and Kailāsa stretch east and west, eighty leagues in width, from
sea to sea. 41
The two ranges Niṣadha and Pāriyātra also form barriers to the west ofMeru, as
do those on the east. 42
Triśṛṅga and Jārudhi, two regional ranges in the north, also extend east and west
from sea to sea. 43
Thus, I’ve described for you, best of sages, the mountain ranges of Jaṭhara and
the rest, which, in pairs, form barriers on the sides of Meru. 44
The chains of mountains on each side of Meru that I’ve mentioned, such as Śītā,
are exceedingly delightful, sage. The valleys found between these ranges,
inhabited by siddhas and cāraṇas, are pleasant, as are the forests and the cities. 45
There the excellent sanctuaries of Lakṣmī, Viṣṇu, Agni, Sūrya and other deities,
best of sages, are frequented by the foremost kiṃnaras. 46
Gandharvas, yakṣas, rākṣasas, Daityas and Dānavas disport themselves both day
and night in those splendid valleys. 47
These regions are like heaven on earth and are the abode of the righteous, sage.
Evildoers may not approach them, even after a hundred rebirths. 48
In the region of Bhadrāśva, Lord Viṣṇu dwells in the form of horse-headed
Hayaśiras, brahmin. He takes the form of a boar in Ketumāla and a tortoise in
Bhārata. 49
Govinda takes the form of a sh in the land of Kurus, but Janārdana of universal
form is in fact everywhere, and Hari, the universal being, ismaster of all. 50
He is the foundation of everything, Maitreya, and lies at the heart of all. 51
The other eight regions beginning with Kimpuruṣa are free from pain, fatigue,
anxiety, hunger, calamities and other woes, great sage. 52
Their inhabitants are healthy, fearless, free from suering and live for ten or
twelve millennia. 53
The rain god Indra has no need to provide showers in those regions as there is
sucient water on the ground, nor are they subject to the cycles ofthe ages,
Kṛta, Tretā and the others. 54
In each of these regions are seven mountain ranges, best of brahmins, where
hundreds upon hundreds of rivers rise. 55
So ends Chapter Two in Book Two of the glorious Viṣṇu Purāṇa.
3. The land of Bhārata
Parāśara:
The region north of the ocean and south of the Himālaya, known asBhārata, is
inhabited by Bharata’s descendants. 1
Nine thousand leagues across, great sage, it’s where those who reach heaven or
liberation do their deeds. 2
Mahendra, Malaya, Sahya, Śuktimant, Ṛkṣparvata, Vindhya and Pāriyātra are the
seven mountain ranges. 3
From this region one may ascend to heaven or win liberation, sage, but folk are
also born as animals or descend to hell. 4
From Bhārata, heaven, liberation, somewhere in between or an end are possible.
No other region is given to the deeds of mortals. 5
Listen to the nine divisions of the land of Bhārata: Indradvīpa, Kaśeru,
Tāmraparṇa, Gabhastimant, 6
Nāgadvīpa, Saumya, Gāndharva and Vāruṇa. The ninth of these is Dvīpa,
surrounded by the ocean. 7
Dvīpa is a thousand leagues from north to south. At the eastern edge ofBhārata
are the Kirātas and in the west the Yavanas. 8
In the centre are brahmins, kṣatriyas, vaiśyas and śūdras, engaged in their
respective occupations of sacrice, warfare, commerce and service. 9
The Śatadrū, Candrabhāga and other rivers ow from the foot of the Himalāya.
Others, most importantly the Vedasmṛti, arise in the Pāriyātra ranges, sage. 10
The Narmadā, Surasā and others ow from the Vindhya mountains, while the
Tāpī, Payoṣṇī and Nirvindhyā are the major rivers issuing from the Ṛkṣa ranges.
11
The Godāvarī, Bhīmarathī, Kṛṣṇaveṇī and other streams that arise at the foot of
the Sahya mountains assuage the sins of people and their fears. 12
The Kṛtamālā and Tāmraparṇī are the largest rivers owing from the Malaya
ranges. The Trisāmā, Cāryakulyā and others arise in the Mahendra mountains.
13
The Ṛṣikulyā, Kumārā and others ow from the foot of the Śaktimant ranges.1
There are thousands of other streams besides, both great and small.14
The Kuru, Pāñcāla and other peoples inhabit the central districts. Theeasterners
include the residents of Kāmarūpa. 15
Puṇḍras, Kaliṅgas, Magadhas and others live in the southern reaches. To the
west are the Saurāṣṭras, Śūras, Bhīras and Arbudas. 16
The Kārūṣas and Mālavas inhabit the Pāriyātra mountains. The Sauvīras,
Saindhavas, Hūṇas, Sālvas and the inhabitants of Śākala, 17
The Madras, Rāmas, Ambaṣṭhas, Pārasīkas and others drink the waters of these
rivers and reside permanently in their vicinity, enjoying great prosperity. These
rivers are populated by peoples, auent and happy. 18
Here in the region of Bhārata, the fourfold ages of Kṛta, Tretā, Dvāpara and Kali
are experienced, great sage, but nowhere else. 19
Ascetics perform austerities, the devout conduct sacrices and make donations
with piety, all for the sake of the next world. 20
In Jambūdvīpa, people always worship Viṣṇu, the spirit of the sacrice and
practice itself, with such rituals, but on other continents, he’s revered in other
ways. 21
Furthermore, in all of Jambūdvīpa, Bhārata is the perfect region, great sage,
because it alone is t for sacricial action, the others being set on pleasure. 22
A being is reborn in Jambūdvīpa in human form, best of sages, from merit won
in a thousand thousand lifetimes. 23
The deities themselves have sung this song: ‘More fortunate than the gods are
those who live in Bhārata, the land that leads to heaven and beyond. 24
Dedicating all their practice, never thinking of reward, to Viṣṇu, the highest
spirit, and having reached that land of sacricial action, they go forth unstained
to liberation. 25
We do not know where we’ll be born when the karma that gave us heaven has
expired. Fortunate indeed are those who are born in Bhārata with all their senses
sharp.’ 26
I’ve described in brief to you, Maitreya, the land of Jambūdvīpa, with its nine
regions, one hundred thousand leagues across. 27
Jambūdvīpa is ringed by an ocean of salty water, Maitreya, as wide as the land it
girds. 28
So ends Chapter Three in Book Two of the glorious Viṣṇu Purāṇa.
4. Plakṣadvīpa and the other continents
Parāśara:
Just as the land called Jambūdvīpa is ringed by an ocean of salty water, that
ocean is surrounded by the land of Plakṣadvīpa, the ‘Land of the Pipal Tree’. 1
Jambūdvīpa is one hundred thousand leagues across, brahmin, and Plakṣadvīpa
is said to be twice as wide again. 2
Medhātithi, lord of Plakṣadvīpa, had seven sons, the eldest of whom was
Śāntabhaya, followed by Śiśira, 3
Sukhodaya, Ānanda, Śiva and Kṣemaka, with Dhruva as the seventh among
them. All became rulers of Plakṣadvīpa. 4
The region named for its sovereign Śāntabhaya is the rst, followed by Śiśira,
Sukhada, Ānanda, Śiva, Kṣemaka and Dhruva. 5
The borders of each region are formed by seven ranges. Listen to their names,
best of sages: 6
Gomeda, Candra, Nārada, Dundubhi, Somaka and Sumanas, with Mount
Vaibhāja as the seventh. 7
In these pleasant ranges and the regions dwell blameless inhabitants, always in
the company of deities and gandharvas. 8
In these locales are auspicious settlements whose residents enjoy long lives, free
from pain and illness, always living happily. 9
The seven regions each have a river owing to the sea. I’ll tell you all their names,
as hearing them will wash away your sins: 10
Anutaptā, Śikhī, Vipāśā, Tridivā, Kramu and Amṛtā, with Sukṛtā as the seventh
—such are the rivers found there. 11
I’ve told you about the mountains and the major rivers, but there are thousands
of lesser chains and streams from which the inhabitants always delight in
drinking. 12
In those seven regions, lifespans never shrink or grow, brahmin, as the cycle of
four ages is unknown. 13
There, it’s always like the Tretā age, great sage. The inhabitants of the ve
continents between Plakṣadvīpa and Śākadvīpa, brahmin, 14
Live healthy lives for ve millennia. On these ve continents, occupations are
determined by one’s community and stage of life. 15
There are four orders in Plakṣadvīpa; listen while I name them for you: 16
The Āryakas, Kuraras, Viviṃśas and Bhāvins are like our brahmins, kṣatriyas,
vaiśyas and śūdras. 17
There’s one huge tree in the middle of Plakṣadvīpa, best of sages, as big asthe
jambū, called the plakṣa or pipal, hence its name. 18
All the communities there, beginning with the Āryakas, worship Lord Hari, the
universal creator of the world and master of all, in the form of Soma the Moon.
19
Plakṣadvīpa is girt by a circular sea of syrup, as wide as the continent itself. 20
Śālmaladvīpa, ‘Land of the Cottonwood Tree’
I’ve briey described the land of Plakṣadvīpa for you, Maitreya. Nowyou’ll hear
about Śālmala from me. 21
The lord of Śālmala is the hero Vapuṣmant. Listen to the names of his sons,
which are also the names of the seven regions: 22
Śveta, Harita, Jīmūta, Rohita, Vaidyuta, Mānasa and Suprabha, greatsage.23
The sea of syrup is ringed by the land of Śālmala, twice as wide as the seaitself. 24
This continent also has seven ranges, the source of jewels, which divide the
regions, in addition to seven rivers: 25
Kumuda, Unnata, Balāhaka is the third, Mount Droṇa the great source
ofhealing plants is fourth, 26
Kaṅka is the fth, Mahiṣa the sixth and Kukudmant the seventh splendid
mountain. Now you’ll hear the rivers’ names from me: 27
Yonī, Toyā, Vitṛṣṇā, Candrā, Śuklā and Vimocanī, with Nivṛtti as the seventh—
all of which are thought to wash away one’s sins. 28
Śveta, Harita, Jīmūta, Rohita, Vaidyuta, Mānasa and especially the lovely
Suprabha are the seven regions. There are also four communities. 29
Those who inhabit Śālmala, great sage, are the Kapilas, Aruṇas, Pītās and
Kṛṣṇas,2 like our brahmins, kṣatriyas, vaiśyas and śūdras. 30
The pious population worships everlasting Viṣṇu, heart of all who constitutes
the sacrice, in the form of Vāyu, god of winds, with nest sacrices. 31
Here in this very pleasant land, whose denizens enjoy the company of gods, there
is a great śālmali, a cottonwood tree, bestowing perfect bliss. 32
Śālmala is ringed by a sea of wine as wide as the land itself. 33
This sea of wine is ringed by the land of Kuśadvīpa, twice as wide as Śālmala.34
Kuśadvīpa, ‘Land of Kuśa-Grass’
In Kuśadvīpa, King Jyotiṣmant had seven sons. Listen to their names: 35
Udbhida, Veṇumant, Svairatha, Lambana, Dhṛti, Prabhākara and Kapila. These
are also the names of the seven regions there. 36
In that land, people dwell with deities, Daityas, Dānavas, gandharvas, yakṣas,
kimpuruṣas and the rest. 37
Here are also four communities, each devoted to their duties: Damins, Śuṣmins,
Snehas and Mandehas, great sage, 38
Corresponding to our brahmins, kṣatriyas, vaiśyas and śūdras. 39
Because they undertake prescribed responsibilities, and in order to escape their
earthly tasks, there on Kuśadvīpa, while worshipping Janārdana in the form of
Brahmā, they abandon deeds that would otherwise result in further tedious
duties.3 40
Vidruma, Hemaśaila, Dyutimant, Puṣpavant, Kuśeśaya and Hari, with Mount
Mandata as the seventh— 41
These are the seven ranges that divide the regions of that land, great sage. Now
listen to the names of the seven streams in turn: 42
Dhūtapāpā, Śivā, Pavitrā, Saṃmati, Vidyudambhā, Mahī and Sarvapāpaharā, 43
In addition, there are thousands of lesser streams and mountains. Kuśadvīpa is
thought to be named for a clump of kuśa-grass that grows there. 44
It’s ringed by a sea of ghee as wide as the land itself. That sea is then enclosed
within the land of Krauñcadvīpa. 45
Krauñcadvīpa, ‘Land of Cranes’
Now you’ll hear about that other continent, Krauñcadvīpa, fortunate sage, twice
as wide as Kuśadvīpa. 46
On Krauñcadvīpa, King Dyutimant had seven great sons, after whom henamed
its regions: 47
Kuśala, Manuga, Uṣṇa, Pīvara, Andhakāraka, Muni and Dundubhi—such were
his seven sons, sage. 48
There are also pleasant mountain ranges between each region, inhabited by gods
and gandharvas. Listen to their names: 49
Krauñca, Vāmana, Andhakāraka is the third, the fourth is jewel-bearing Svāhinī,
which resembles a horse, Divāvṛt is the fth, then comes Puṇḍarīkavant, 50
And then the great mountain Dundubhi. Just as each land is twice as wide as the
one before it, each of these mountains is twice as high as the preceding one. 51
In all these pleasant regions, and in the ranges that divide them, dwell
communities free from worry and attended by hosts of deities. 52
Their Puṣkaras, Puṣkalas, Dhanyas and Tiṣyas, great sage, are like our brahmins,
kṣatriyas, vaiśyas and śūdras. 53
Now, Maitreya, you’ll hear about the seven major rivers from which they drink,
but there are also smaller rivers by the hundred: 54
Gaurī, Kumudvatī, Saṃdhyā, Rātri, Manojavā, Khyāti and Puṇḍarīkā are the
seven rivers of those regions. 55
Here, too, Lord Janārdana is worshipped by the Puṣkaras and other orders in the
form of Rūdra, with oerings made in sacrices. 56
Krauñcadvīpa is ringed all round by a sea of whey as wide as the landitself.57
This sea is surrounded by Śākadvīpa, sage, which is twice as wide as
Krauñcadvīpa. 58
Śākadvīpa, ‘Land of the Teak Tree’
Bhavya, the overlord of Śākadvīpa, had seven sons, to whom he gave the regions
of his land: 59
Jalada, Kumāra, Sukumāra, Maṇīcaka, Kusumoda and Sumodāki,
withMahādruma as the seventh. 60
The seven regions, all named after these seven sons, are divided by sevenranges:
61
The rst is Udayagiri, then Jaladhāra, Raivataka, Śyāma, Ambhogiri, Āmbikeya
and delightful Kesarī, that excellent mountain, brahmin. 62
On that continent is a giant śāka—teak—enjoyed by siddhas and gandharvas.
The touch of the breeze that passes through its leaves yields excellent
refreshment. 63
There are pleasant settlements wherein dwell the four communities,
andauspicious rivers that wash away all sins: 64
Sukumārī, Kumārī, Nalinī, Veṇukā, Ikṣu and Dhenukā, with Gabhastī as the
seventh. 65
There are also tens of thousands of lesser streams, great sage, and myriad
mountains. 66
The residents of Jalada and other regions descend from heaven to the earth to
drink from these very rivers and, having done so, are refreshed. 67
Virtue is never lacking in these seven lands, nor are the inhabitants jealous of one
another, nor do they transgress the boundaries of propriety. 68
The Magas, Māgadhas, Mānasas and Mandagas are the four communities. The
Magas are in general like our brahmins, the Māgadhas our kṣatriyas, the Mānasas
our vaiśyas and the Mandagas śūdras. 69
In Śākadvīpa, the communities I mentioned worship Viṣṇu in the form of Sūrya
the Sun, sage, with perfect rituals, while holding themselves incheck. 70
Śākadvīpa is ringed by a sea of milk as wide as the land itself, Maitreya, asif by a
bracelet. 71
Puṣkara, ‘Land of the Banyan Tree’
The sea of milk is girt by the land called Puṣkara, brahmin, which is twice as
wide as Śākadvīpa. 72
On Puṣkara, King Savana had but a pair of sons, Mahāvīra and Dhātika, and he
named the regions of the continent after them: one Mahāvīra, the other
Dhātakī. 73
The land has a single range of mountains dividing the regions, known
as Mānasottara, blessed sage, which rings the centre of the continent like
abangle. 74
This circular range, fty thousand leagues in height and fty thousand wide, 75
Forms a ring in the middle of Puṣkara and divides the island down its centre,
sage, being located in such a way that it separates the regions. 76
Thus, each region, as well as the range itself, is shaped like a bracelet. 77
This continent’s inhabitants live for ten millennia, free from sorrow and disease,
knowing neither enmity nor passion. 78
They have no concept of worse or better, nor are there killers or killed, brahmin,
nor is there jealousy, envy, anger, greed or malice. 79
The region of Mahāvīra lies beyond the Mānasottara range, while the Dhātakī
region, inhabited by deities, Daityas and the rest, lies within it. 80
Ideas of right and wrong remain unknown in the land called Puṣkara, norare
there rivers or other ranges in this land of just two regions. 81
All its people resemble deities, 82
And need not follow the codes of practice otherwise prescribed for every order
and stage of life, but are free from the need to practise virtue. The threefold
Vedas, governance, trade and servitude are equally unknown. 83
These two regions are like the highest heaven on earth, Maitreya, and seasons are
always pleasant, sage, as Puṣkara, Dhātakī and Mahāvīra are free from the woes
of age and sickness. 84
The banyan tree that grows on Puṣkara is the preferred abode of Brahmā. There
he dwells while worshipped by gods and demigods alike. 85
Puṣkara is ringed by a sea of fresh water as wide as the land itself. 86
Each of the seven continents is thus surrounded by an ocean, and each continent
and ocean is twice as wide as the one that it encloses. 87
The volume of all these oceans is unchanging, and is never more or less, 88
But just as water in a cauldron seems to rise when it begins to seethe, best of
sages, so, too, the waters of the oceans rise with the waxing of the moon. 89
The waters rise and fall without changing in their volume, in response to the
rising and setting of the moon during the light and darker fortnights. 90
A tidal range of ve hundred and ten inches has been observed in these oceans,
great sage.4 91
On the continent of Puṣkara, all inhabitants partake of food of sixfold avours,
brahmin, which arises of its own accord. 92
Beyond the ocean of fresh water is the land at the end of the world. It’stwice as
wide as the ocean within it, but this realm, made of gold, isquite bereft of life. 93
The Lokāloka mountain range is ten thousand leagues in length and ten
thousand high. 94
The space beyond the range is cloaked in utter darkness, and beyond the
darkness everything lies within the shell of the cosmic egg. 95
This universe, including the outer shell, the lands, the seas and ranges, sage, is
ve hundred million leagues across. 96
It’s the mother and the nursemaid of every host of beings, Maitreya,
andfoundation of all the worlds. 97
So ends Chapter Four in Book Two of the glorious Viṣṇu Purāṇa.
5. The lower realms; The serpent Śeṣa
Parāśara:
I’ve described the upper realms for you, brahmin, which rise for seventy
thousand leagues, they say. 1
Each of the lower realms descends ten thousand leagues: Atala, Vitala, Nitala,
Gabhastimat, Mahākhya and Sutala, best of sages, with the foremost one, Pātāla,
as the seventh. 2
Those realms, whose surfaces are white, black, brown, yellow, sand, stone and
gold, are beautied with gracious mansions. 3
Clans of Dānavas and Daityas dwell there in the hundreds, great sage, aswell as
tribes of mighty nāgas. 4
Nārada, who had visited the lower realms, declared amid the gods’ assembly that
the underworlds were even more magnicent than those above: 5
‘What can compare with Pātāla, where the nāgas wear jewellery made with lovely
gems that shine so brightly? 6
Who wouldn’t delight in Pātāla, ornamented here and there by Dānava and
Daitya girls? Even a liberated being would revel in it.’ 7
The rays of the sun shed light, not heat, by day, and at night the moon isbright
yet isn’t cool.5 8
Danu’s ospring never notice time is passing, addicted as they are to
entertainments, delighting there in food and drink and other pleasures. 9
There are forests, rivers, lovely lakes and lily-pools where the pleasant air
resounds with calls of koel cocks. 10
There are brilliant decorations, rarest scents and lotions, brahmin, and the
sounds of lute and pipe, clarion and tabour. 11
These and other noble pleasures are enjoyed by Dānavas, Daityas and nāgas who
inhabit Pātāla. 12
The serpent Śeṣa
Below the lower realms lies the darker form of Viṣṇu known as Śeṣa, whose
qualities even Dānavas and Daityas can’t describe. 13
The siddhas call him Ananta (‘Endless’), and the gods and heavenly sages
worship him. He has a thousand heads and bears the swastika, the purest
transcendental mark. 14
On his hood myriad jewels shine forth in all directions as he robs the demons of
their power, to benet the world. 15
His eyes are always glowing with excitement, he sports a single earring, adiadem
and a garland, and blazes like a hill of silver ames. 16
Clad in blue and wild with bliss, Śeṣa wears a pearly necklace and rears up like
cloud-capped Kailāsa with the river Gaṅgā owing down its anks. 17
Wielding mace and ploughshare in his hands, he’s attended by the goddess
Vāruṇī, who embodies his own splendour. 18
At the end of every aeon, Rudra, who’s one with Saṃkarṣaṇa,6 ablaze withre
and venom, emerges from the mouths of Śeṣa to devour the threefold worlds. 19
Wearing this whole universe as a crown upon his head, Śeṣa rests beneath Pātāla
while all the deities worship him. 20
Even the thirteen gods themselves cannot describe or grasp his splendour,
strength, form or nature. 21
Who can speak of the might of one who wears the universe, glowing in the
brilliance of his jewelled hood, as if it were a garland? 22
When Ananta yawns and ashes his eyes with fury, the earth, mountains, waters
and forests tremble. 23
Gandharvas, apsarases, siddhas, kiṃnaras, nāgas and cāraṇas never reach the end
of praising his qualities. That’s why he’s called imperishable endless one. 24
Sandal powder, ground at the hands of nāga women, is always carried by his
breath and scents the air in all directions. 25
Having worshipped Śeṣa, the ancient sage named Garga gained true knowledge
of astrology and all the benets to be gained from understanding omens. 26
With his serpent strength, he bears the world upon his head, while wearing
realms of gods and demigods and mortals like a garland. 27
So ends Chapter Five in Book Two of the glorious Viṣṇu Purāṇa.
6. The hell realms
Parāśara:
Now hear about the hell realms, brahmin, which lie beneath the earth and
oceans, and into which the wicked fall, great sage. 1
Raurava, Sūkara, Rodha, Tāla, Viśasana, Mahājvāla, Taptakumbha, Lavaṇa,
Vilohita, 2
Rudhirāmbhas, Vaitaraṇī, Kṛmiśa, Kṛmibhojana, Asipatravana, Kṛṣṇa,
Lālābhakṣa, Dāruṇa, 3
Pūyavaha, Pāpa, Vahnijvāla, Adhaḥśiras, Saṃdaṃśa, Kṛṣṇasūtra, Tamas, Avīci, 4
Śvabhojana, Apratiṣṭha and another called Avīci—these are just the rst few hells
of dreadful suering, but there are others. 5
Those who delight in wickedness fall into Yama’s realm, lled with fearsome res
and weapons. 6
A dishonest witness who lies because of partiality and one who utters any other
falsehood goes to Raurava, ‘Fearful’. 7
One who performs abortions, best of sages, or kills his guru or a cow goes to the
hell of Rodha, ‘Suppression’, as does the strangler. 8
One who drinks liquor, kills a brahmin or steals another’s gold goes to Sūraka,
‘Swine’, along with his accomplices. 9
One who kills a kṣatriya or a vaiśya goes to Tāla, the ‘Palm Tree’, as does one who
violates his guru’s marriage bed. One who molests his sister or kills a royal
emissary goes to Taptakumbha, the ‘Heated Cauldron’. 10
Purveyors of virtuous women, prison guards and horsetraders fall into
Taptaloha, ‘Red-Hot Iron’, as does one who forsakes his devotees. 11
A man who violates his daughter or daughter-in-law is cast into Mahājvāla, the
‘Great Inferno’, as is the lowly wretch who disrespects orscorns his gurus. 12
One who reviles or sells the Vedas, brahmin, or has improper sexual contacts
goes to Lavaṇa, the ‘Salty Hell’. 13
The thief and he who crosses moral boundaries fall into Vimoha, ‘Confusion’. 14
One who despises deities, brahmins or his father and one who damages any
gemstone go to Kṛmibhakṣa, ‘Worms-for-Food’. The practitioner ofblack magic
goes to Kṛmiśa, ‘Insect Hell’. 15
The wretch who eats before his father, deities or guests goes to frightful
Lālābhakṣa, ‘Saliva-for-Food’, while arrow-makers go to Vedhaka, ‘Piercing’. 16
Those who manufacture missiles with barbs, swords or other weapons fall into
the terrible hell of Viśasana, ‘Vivisection’. 17
One who accepts improper gifts goes to Adhomukha, ‘Upside-Down’, as do
those who sacrice to unworthy beings or point at constellations. 18
Headstrong men and those who gorge on delicacies alone end up in Pūyavaha,
‘River of Pus’. 19
A brahmin selling cochineal, or meat, or wine, or sesame or salt goes to that same
hell realm, brahmin. 20
Those who feed cats, chickens, goats, horses, pigs or birds, best of brahmins, also
go to the ‘River of Pus’. 21
Actors, shermen, those who marry bastards, poisoners, informers, men who
prostitute their wives, brahmins who have sex on days of abstinence, 22
Arsonists, those who murder friends, fortune tellers and those who sacrice for
rustics fall into Rudhirāndha, the ‘Well of Blood’, as do those purveying soma. 23
All those who destroy a beehive or a village go to Vaitaraṇī, ‘Hard-to-Cross’.24
Trespassers and those obsessed by wealth or youth go to Kṛṣṇa, the ‘Black Hell’,
as do debauchees and liars. 25
Those who cut down trees for no good purpose go to Asipatravana, the ‘Sword-
Leaf Forest’, while shepherds and deer-hunters fall into Vahnijvāla, the ‘Blazing
Fire’. 26
The potter who res a kiln, brahmin, goes to that same end. 27
One who breaks his vows descends to torment in Saṃdaṃśa, the ‘Hell of
Pincers’, as does one who shirks the duties of his stage of life. 28
Students of religion who ejaculate while napping and those who learn the
scriptures from their children fall into Śvabhojana, ‘Dogs-for-Food’. 29
These and others are among the hundreds and thousands of hell realms where
evildoers are cooked and otherwise tormented. 30
Just as these and other misdeeds number in the myriad, there are myriad hell
realms to be suered by the guilty. 31
Those who perform actions contrary to the duties of their order or their stage of
life, whether in thought or word or deed, all go to hell. 32
Those condemned to hell look up at gods in heaven, then hang their heads,
while gods look down on all those suering beings. 33
Immobile things, insects, sh, birds, animals, humans, sages, the thirteen great
deities and liberated beings— 34
Each successive stage is a thousand times as good as the one before, fortunate
sage. All beings must pass through these until attaining liberation. 35
There are as many beings in heaven as there are in hell, and the evildoer who
neglects atonement will surely nish there. 36
Meditation on Viṣṇu as atonement
After consideration, the greatest sages pronounced atonements t for everysin.
37
Svāyaṃbhava and other experts in such matters proclaimed dire punishments
for major crimes and lesser ones for minor sins. 38
But setting one’s heart on Kṛṣṇa is superior to every other penitence, including
austerity and sacrice. 39
For one who rues a deed he’s done, remembering Hari is alone the best
atonement. 40
One who sets his heart on Nārāyaṇa morning, noon and night, and atdawn and
dusk, is at once absolved of all his sins. 41
Recalling Viṣṇu, all accumulated sins are shed and one reaches liberation. For
such a person, even heaven is accounted an impediment. 42
For one whose heart is set on Vāsudeva while praying, sacricing or
worshipping, Maitreya, even rewards including sovereignty over gods become an
obstacle. 43
‘On one hand is ascent to highest heaven whence one must fall to earth again; on
the other, one may pray to Vāsudeva’—such is the excellent seed that leads to
liberation. 44
Hence, a person recalling Viṣṇu day and night avoids the realms of hell, sage, and
is pure, as all his sins are swept away. 45
Heaven is that which delights the mind, and hell its opposite, best ofbrahmins,
and deeds both good and bad are simply forms of those tworealms. 46
Because a single thing may cause both pain and pleasure, rage and envy, where is
its essential nature? 47
That which renders pleasure now gives rise to future pain. That which makes us
angry now may later bring us peace. 48
Nothing is in essence painful or enjoyable; only responses in our minds are
marked by such sensations. 49
Knowledge alone is the highest Absolute, but knowledge also binds us. This
whole world consists of that, to which nothing is superior. 50
Understand that knowing and not knowing are both aspects of knowledge,
Maitreya. 51
I’ve thus described the universe for you, brahmin, with its lower realms andhells.
52
The oceans, mountains, regions, lands and rivers have all been described inbrief.
What would you like to hear of next? 53
So ends Chapter Six in Book Two of the glorious Viṣṇu Purāṇa.
7. The upper spheres; The power of Viṣṇu
Maitreya:
You have indeed described all this to me, brahmin, but now I wish to hear about
Bhuvarloka, sage, and the other upper realms. 1
I’d also like to hear in detail about the nature of the planets and their
dimensions, blessed seer. Kindly answer these questions of mine. 2
Parāśara:
The region touched by rays of sun and moon is the earthly realm, with its rivers,
seas and mountains. 3
The realm of the sky is the same shape and size as that of the earth, brahmin. 4
The sun is a hundred thousand leagues above the earth, Maitreya, and the moon
is an equal distance above the sun. 5
All the lunar mansions lie a hundred thousand leagues beyond the moon. 6
Prudent Mercury lies two hundred thousand leagues above the lunar mansions,
brahmin, and hasty Venus is that same distance beyond Mercury. 7
Glowering Mars lies just as far beyond Venus, and Jupiter, the deities’ own
ministrant, is two hundred thousand leagues beyond that planet. 8
Saturn, the Sun’s own son, is two hundred thousand leagues beyond Jupiter,
and the Seven Sages are another hundred thousand beyond that.7 9
One hundred thousand leagues above the Seven Sages is Dhruva, the Pole Star,
the hub around which the wheel of heavenly bodies turns. 10
I’ve described the threefold spheres in terms of elevation, sage. This earthly
sphere is the Bhūrloka, where rewards of sacrice are won, as this is where the
rituals are performed. 11
Ten million leagues above Dhruva is Maharloka, where sages live for an aeon—
that’s why it’s called ‘Unmoving’. 12
Twenty million leagues higher is Janaloka, Maitreya, where Sanandana and
Brahmā’s other pure-minded sons are said to live. 13
Four times higher than Janaloka is Tapoloka, the sphere of austerities, inhabited
by the Vairāja gods, whom re cannot burn. 14
Six times higher than Tapoloka is Satyaloka, the sphere of truth, whose denizens
never die again. This is thought to be the realm of Brahmā. 15
Anywhere that can be reached on foot is dened as earth, or Bhūrloka, whose
dimensions I described before. 16
The region between the earth and sun, inhabited by siddhas and other sages, is
the Bhuvarloka, the second sphere that I described, best of sages. 17
The space between the sun and Dhruva, fourteen hundred thousand leagues
across, is called Svarloka by those who contemplate these realms. 18
These three spheres are transitory, Maitreya, but the outer ones of Janaloka,
Tapaloka and Satyaloka are enduring. 19
Between the transitory and enduring spheres lies Maharloka. At the end of every
aeon it’s vacated, but not entirely destroyed. 20
I’ve told you about these seven spheres, Maitreya, the seven lower realms and the
dimensions of the universe. 21
These are enclosed above, below and on all sides by the shell of the cosmic egg,
just as the wood-apple’s outer rind conceals the seed within. 22
The cosmic egg is surrounded by water ten times as wide as the egg itself, and the
water is ringed by re. 23
The re is surrounded by wind, Maitreya, and the wind by space. Space is
surrounded by the fundamental elements, and they are enclosed within mahat,
the elemental principle of Greatness. Each of these seven layers isten times larger
than the one within, Maitreya. 24
Mahat is enclosed within primal Matter, which is innite, endless and
immeasurable. 25
Because it’s thus, it’s the underlying cause of all phenomena. This, sage,
issupreme prakṛti, primal Substance. 26
There are millions and tens of millions and quadrillions of cosmic eggs identical
to this one. 27
Just as re is latent in wood, and oil is latent in a sesame seed, so, too, all-
pervasive puṃs, elemental Spirit, is inherent in Matter in the form of self-
manifesting consciousness. 28
The power of Viṣṇu
Both Matter and Spirit are mutually dependent, wise sage, and are enveloped by
the power of Viṣṇu, which is at the heart of all creation. 29
That power is the cause of their separation and their interdependence, sage. It’s
also the cause of their initial stirring at the moment of creation. 30
Just as wind raises ripples by the hundred on the surface of the water, inthat
same way the power of Viṣṇu agitates both Matter and Spirit. 31
A tree, consisting of roots, trunk, branches and so on, grows from a seed in the
beginning, which releases other seeds. 32
These grow into further trees, which share its character, nature and ultimate
origin, sage. 33
In the same way, mahat and the other elemental phenomena arise in the
beginning from this Unseen principle. These phenomena then give rise to gods
and other beings, who have sons, and those sons have ospring oftheir own. 34
Just as the growth of a new tree from a seed does not diminish the parent plant,
in the same way, the creation of beings has no eect on the primal elements. 35
As a combination of space, time and other factors inuences a tree’s growth,
Lord Hari, though himself unchanging, is the cause of everything. 36
The root, stalk, leaf, shoot, stem, bud, ower, sap, ear, 37
Cha and further grains are all latent in a single grain of rice, best of sages, and
appear when the conditions for growth arise. 38
Similarly, the gods and other beings, engaged in their own activities, arise when
they encounter Viṣṇu’s energy. 39
Viṣṇu is the supreme Absolute from whom all this arises. The world abides in
him and is absorbed in him. 40
The Absolute is the supreme abode of Viṣṇu, a state beyond existence and
nonexistence. Viṣṇu is one with this whole world of moving and unmoving
things. 41
He is the manifest form of both the root and the nature of the world. Heis the
world. In him the world concludes, on him the world relies. 42
He performs the sacrice. He is the sacrice that’s oered. He is the sacricial
outcome. He is the ladle and utensils with which it’s carried out. Nothing is
apart from Hari! 43
So ends Chapter Seven in Book Two of the glorious Viṣṇu Purāṇa.
8. The movement of the sun; Time; Theheavenly
paths
Parāśara:
I’ve described the nature of the cosmic egg to you, sage of rigid vows. Nowhear
about the size and nature of the sun and other bodies.8 1
The carriage of the sun is nine thousand leagues in length, best of sages, and its
shaft is twice as long again. 2
The axle is more than fteen million and seven hundred thousand leagues in
length, to which a wheel is xed. 3
This eternal wheel, with three hubs, six fellies and ve spokes, forms a year, and
on it rests the entire cycle of time. 4
The carriage’s second axle is forty-ve thousand and ve hundred leagues in
length, wise sage. 5
The two halves of the yoke are the same length as the two axles, respectively. The
carriage’s shorter axle and the shorter half of the yoke rest on the Pole Star. The
longer axle, to which the wheel is xed, rests on Mount Mānasa.9 6
The carriage’s seven horses are the Vedic metres. Listen to their names: Gāyatrī,
Bṛhatī, Uṣṇih, Jagatī, Triṣṭubh, Anuṣṭubh and Paṅkti. These are said to be the
horses of the sun. 7
Indra’s city lies on the eastern side of Mount Mānasottara, Yama’s city
lies southward, Varuṇa’s to the west and Soma’s to the north. Listen to their
names: 8
Mighty Indra’s city is called Vasvokasārā, Yama’s is Saṃyamanī, that ofVarunā,
lord of waters, is Sukhā and Soma’s is Vibhāvarī. 9
During its southern passage, the lordly sun ies like an arrow, Maitreya, attended
by the wheel of stars. 10
The sun is the cause of the dierence between day and night. This divine vehicle
is the highest resort for ascetics who’ve transcended worldly woes. 11
The sun is always overhead at midday on one continent, Maitreya, while on the
others, it is midnight. 12
It always rises and sets at opposing cardinal and intermediate points on the
horizon, Maitreya. 13
Those who see the sun appear think that it is rising, and when it disappears from
sight, they believe that it is setting. 14
In fact, it doesn’t rise or set, and what we call its rising and its setting are merely
its appearance and disappearance. 15
When the sun is directly over mighty Indra’s city, for example, it illuminates
three cities and two intermediate points of the compass. When it’s located above
one of the intermediate points, it shines on three other points and twocities. 16
When the sun has risen, its rays, growing ever stronger, become hotter until
midday, after which they weaken as it nears its setting place. 17
The directions of east (pūrva, ‘before’) and west (apara, ‘after’) are named for
the rising and the setting of the sun. The distance it shines towards the east is the
same as the distance it shines westwards and on both sides. 18
(The only exception is the palace of Brahmā on the summit of divine Mount
Meru, where the rays of the sun that reach that edice are outshone by the city’s
brilliance and are driven back.) 19
As a result, there’s always a distinction between day and night in northern parts,
since Meru stands northward of the continents and other regions. 20
In the evening when the sun has set, its brilliance enters re, and that’s why re is
brighter in the night. 21
During the day, one-quarter of re’s brilliance joins the sun, brahmin, and,
resulting from this union, the sun shines even brighter. 22
These two forms of brightness, the light and heat of the sun and re,
are strengthened during day and night, respectively, as they merge with one
another. 23
When the sun is above the horizon, night enters the waters, lling them with
darkness, and, after it has set, daylight lls the waters, imbuing themwith light.
24
The ocean appears dark by day because it absorbs the night. Daylight imbues the
waters when the sun goes down, and that’s why the ocean is brighter at night:
it’s lled with light. 25
When the sun is in the middle of Puṣkara, the time taken to transit for one lunar
mansion—one-thirtieth part of the circumference of the celestial globe—is one
muhūrta. 26
Turning as if on the edge of a potter’s wheel, the sun brings day, brahmin,
freeing the world from night. 27
During its passage to the north of the celestial equator, the sun rst traverses
Capricorn, then Aquarius and Pisces, brahmin, moving from one house to the
next. 28
After it has passed through these three, the sun reaches the point of the equinox,
making day and night of equal length. 29
The nights become thereafter shorter as the days grow longer. 30
Then when the sun reaches the end of Gemini, it takes a dierent course, and,
reaching the sign of Cancer, begins its southern passage. 31
Just as the outer edge of the potter’s wheel moves more quickly, the sun hastens
during this passage. 32
On account of its speed, it proceeds as quickly as the wind and traverses agreat
distance in but little time. 33
Because of its haste, while on its southern passage, the sun takes twelve muhūrtas
to traverse an extent equivalent to thirteen and a half lunar mansions during the
day, brahmin, but during the night it takes eighteen muhūrtas to travel the same
distance. 34
Just as a point near the centre of a potter’s wheel moves more slowly, sodoes the
sun during its northern passage. 35
For this reason, it traverses less space in longer time. When the sun reaches the
end of its northern path, the length of the days is again eighteen muhūrtas. 36
Here, too, the sun is in the sky for a longer time. 37
Its path is as long as thirteen and a half mansions during the day, and the same
distance is traversed in twelve muhūrtas at night. 38
Just as a lump of clay at the centre of a potter’s wheel turns more slowly still, this
is the case with Dhruva, which stands at the celestial pole. 39
And just as the hub of a potter’s wheel turns on the spot, Maitreya, so it is with
that star. 40
The relative length of day and night is a function of the length of the arc
traversed by the sun between the points at which it rises and sets—that is, the
length of time it appears in the sky. 41
When, during its journey, the daytime passage of the sun is long, the nights are
short, and when its passage is long at night, the days are short. 42
The actual course of the sun is the same in either case, brahmin, because all signs
of the zodiac appear to pass overhead in one day and night. 43
Six signs pass at night and the other six by day. 44
The length or shortness of a day is the result of the variation in the width of the
signs of the zodiac, and, similarly, the length or shortness of the night is
determined by the measure of the signs during that time. 45
The long and short durations of day and night are the result of the width of the
signs. During its northern passage, the sun moves more quickly at night and
slower by day. 46
During its southern passage, the opposite is the case. 47
The night is called uṣā, and the day is known as vyuṣṭi. The interval between day
and night is called sandhyā, ‘twilight’. 48
When the cruel and pitiless twilit hours arrive, terrible rākṣasas known
asmandehas attempt to swallow the sun. 49
Brahmā, lord of creation, pronounced a curse on these rākṣasas, Maitreya, such
that they must die each day, but their bodies aren’t destroyed. 50
As a result, there’s a frightful daily struggle between the sun and them. That’s
why eminent brahmins sprinkle water at such times, great sage, 51
While chanting the syllable Oṃ, consecrated with the Gāyatrī mantra.
Thiswater becomes thunderbolts and destroys those wicked beings. 52
The rst oering, accompanied by mantras, made into the sacred re each
morning causes the brilliant light-giving sun of a thousand rays to shine. 53
The syllable Oṃ is Lord Viṣṇu, essence of the threefold Vedas and sovereign of
each form of speech. By reciting it, those rākṣasas meet their doom. 54
The sun is the highest aspect of Viṣṇu, whose brilliance never fades. Thesyllable
Oṃ is expressive of the sun and causes it to move. 55
The light brought forth by Oṃ begins to blaze and incinerates all those wicked
mandehas. 56
That’s why the sandhyā twilight rituals must never be neglected. One who fails
to perform them at that time is guilty of murdering the sun. 57
Protected by the brahmins and the Vālakhilya sages, the lordly sun then journeys
on its way for the welfare of the world. 58
Divisions of time
Fifteen nimeṣas or ‘blinks of the eye’ make one kāṣṭhā. Thirty kāṣṭhās make one
kalā. Thirty kalās make a muhūrta, and thirty muhūrtas, one day and night. 59
The periods into which a day is divided may be longer or shorter, as the days
progress, but twilight always lasts one muhūrta. Even though the days are long
or short, its duration stays the same. 60
The rst three muhūrtas after sunrise are called morning, one-fth part ofthe
day. 61
The three muhūrtas after morning are the forenoon, and the three murhūrtas
after forenoon are midday. 62
Following midday comes the afternoon. The wise consider that this also lasts for
three muhūrtas. 63
When the afternoon is over, the next period is called the evening. In this manner,
a day lasts for fteen muhūrtas and consists of periods of three muhūrtas each.
64
But only at the equinox does the day actually last for fteen muhūrtas. 65
The days grow longer or shorter according to the sun’s southern or northern
passage, when the day swallows part of the night or the night swallows part of
the day. 66
The equinoxes occur in mid-autumn and mid-spring, and, when the sun reaches
Libra and Aries, then night and day are equal. 67
When the sun enters Cancer, it begins its southern passage. Its northern passage
starts when it enters Capricorn. 68
As I said, thirty muhūrtas make one day and night. Fifteen days and nights are
called a half-month, brahmin. 69
Two half-months make a month and two months make a season. There are three
seasons during each passage or ayana and two passages a year. 70
There are ve kinds of years, made up of four kinds of months. The aggregate of
all these divisions of time is called a yuga or a cycle. 71
The rst year is the saṃvatsara, the second is parivatsara, idvatsara is the third
and the fourth is the anuvatsara, with vatsara as the fth. These ve make one
cycle. 72
The mountain to the north of Śveta is known as Śṛṅgavant, so called as it has
three peaks (śṛṅga): 73
A southern, a northern and a central one. The central peak is also called the
equinoctial summit, because the sun reaches this point at the equinoxes in the
middle of autumn and spring, when it rst enters Aries and Libra, Maitreya. 74
At such times, the sun, dispeller of the darkness, makes day and night ofequal
length, both being fteen muhūrtas. 75
When the sun is in the rst segment of the lunar mansion of Kṛttikā, andthe
moon stands in the fourth segment of Viśākhā, sage, 76
Or when the sun is in the third segment of Viśākhā and the moon is at the head
of Kṛttikā, 77
It’s known as the time of the auspicious equinox, when self-restrained
individuals make oerings to the deities, 78
Brahmins and ancestors, for at this time, donations give rise to an opening to the
gods. One fulls one’s obligations by making oerings at the equinox and at the
following times: 79
During the day, night, half-month, kalā, kāṣṭhā and kṣaṇa of the full moon,
new moon, the day of its rst appearance, the rst day of the rst quarter, the
actual day of full moon and one day before that. 80
The sun’s northern passage occupies the months of Tapas, Tapasya, Madhu,
Mādhava, Śukra and Śuci. Nabhas, Nabhasya, Iṣa, Ūrja, Sahas and Sahasya
constitute its southern passage. 81
I’ve already told you about Mount Lokāloka, where the four guardians ofthe
world, rm in their vows, reside: 82
Kardama’s two sons Sudhāman and Śaṅkhapād, brahmin, as well as
Hiraṇyaroman, with Ketumant as the fourth. 83
Indierent to extremes, free from pride, vigilant and unencumbered, these
global guardians dwell on that mountain, facing the four directions. 84
The path of the ancestors
North of Canopus and south of Aries, beyond the path of Vaiśvānara, lies
Pitṛyāna, the path of ancestral spirits. 85
There reside great sages who maintain the sacred res and eulogise the Vedas that
began the process of creation, intent upon their priestly duties. The path of sages
who cause the creation of the world lies southward. 86
In every age, they reestablish Vedic tradition, which has been interrupted, with
its lineages, austerities, social limits and oral teachings. 87
The sages of the east are born in residences of the west, and the sages ofthe west
are born in eastern mansions. 88
Alternating in this way, they remain upon this path until the destruction of the
world. Their path lies southward of the sun and will endure as long as the moon
and stars. 89
The path of gods
North of Aries and Taurus, south of the Great Bear and north of the sun lies the
path of gods. 90
There reside the chaste and stainless siddhas, who have no thought ofprogeny,
and have therefore conquered death. 91
Eighty-eight thousand ascetics, retaining their semen, reside on the northern
path of the sun until the world is destroyed. 92
Because they’re free of greed and have renounced all sexual union, and because
they abjure the creation of life, which is characterised by love andhate, 93
And further, because they’re free from desire and misapprehension of sound
and other sensations—for all these reasons, they’re puried andimmortal. 94
This deathless state persists until the destruction of the world, and they’re said
to be free from death while the threefold worlds endure. 95
The results of wicked acts like brahminicide, brahmin, and of auspicious ones
like the Aśvamedha sacrice, will endure until universal dissolution. 96
At such a time, Maitreya, all that lies between the Pole Star and the earth will be
destroyed. 97
The realm of Viṣṇu
North of the Great Bear and extending as far as the Pole Star is the third division
of the sky, Viṣṇu’s brilliant, heavenly realm. 98
This is the highest state for self-controlled ascetics who’ve washed away the
stains of sin, brahmin, and for whom vice and virtue are no more. 99
When ideas of ‘good’ and ‘evil’ cease and the cause of further birth is gone—
when they attain all this, they grieve no more; that’s Viṣṇu’s highest state. 100
Where Dharma, Dhruva and other witnesses of the world abide, blazing in their
union with the majesty that imbues the god—that’s Viṣṇu’s highest state. 101
The warp and weft of all creation, of all moving and unmoving things and of all
that will arise in future, Maitreya—that’s Viṣṇu’s highest state. 102
That which the wise regard as the great heavenly eye and that which appear as
knowledge and discernment—that’s Viṣṇu’s highest state. 103
Brilliant Dhruva himself, serving as the axis of the heavens, is located there. All
the heavenly luminaries depend on him, brahmin, as do water-yielding clouds.
104
Rain is born in them, and all creation, including deities and the other beings,
great sage, are nourished and refreshed by rain. 105
The gods who consume the oerings are sustained by oblations of butter, and
they send rain for the further sustenance of the world. 106
Such is the third portion of the sky, the pure abode of Viṣṇu, foundation of the
threefold worlds and source of rain. 107
The origin of the Gaṅgā
Hence arises the river Gaṅgā, brahmin, which removes all sins and is itself
suused with lotions washed from the limbs of the deities’ wives. 108
Her torrents, which ow from the nail of the big toe of Viṣṇu’s lotus-like left
foot, are devoutly borne by Dhruva on his head by day and night. 109
Downstream, the Seven Sages, intent on breath control, their matted locks swept
along by her wreath-like waves, stand amid her waters. 110
The disk of the hare-marked moon, washed by her spreading currents, acquires
still greater loveliness as her waters remove its stain. 111
Descending from the moon, she cascades upon Mount Meru’s summit, and, to
purify the world, ows forth in four directions. 112
In the forms of Sītā, Alakanandā, Cakṣu and Bhadrā, she’s a fourfold stream in
one, according to the path she takes. 113
Śiva kindly bore the southern branch of Alakanandā on his head for more than a
hundred years. 114
Emerging from the deity’s mass of matted locks, she bathed the shattered bones
of Sagara’s wicked sons and raised them up to heaven. 115
The sins of those who bathe in her are instantly expunged, and they taste good
fortune as they never have before. 116
Ancestors, oered her waters by faithful sons, are nourished for three years,
Maitreya—a feat of no mean achievement. 117
Worshipping Viṣṇu, lord of sacrice and highest spirit, with great rituals on her
banks, kings and brahmins reap supreme rewards in this world and the next. 118
Cleansed of sin by bathing in her waters, ascetics and those whose minds are set
on Keśava reach ultimate extinction. 119
When heard, desired, seen or touched, imbibed or bathed in, or praised each day,
she puries all beings. 120
Those who summon her by name—‘Gaṅgā! Gaṅgā!’—even at a distance of a
hundred leagues, are cleansed of all the deeds they’ve done in three previous
lives. 121
The place whence Gaṅgā ows to purify the worlds is the third division ofthe
sky, the supreme abode of Viṣṇu. 122
So ends Chapter Eight in Book Two of the glorious Viṣṇu Purāṇa.
9. The source of rain
Parāśara:
Lord Hari takes the astral form of a dolphin, Śiśumāra, in the heavens, with
Dhruva standing on his tail. 1
Dhruva, turning, sets the moon, the sun and planets in motion.
Theconstellations follow them, spinning like a wheel. 2
The sun, moon, stars, constellations and planets are all tied to Dhruva with
bonds of wind. 3
Nārāyaṇa, refuge of the worlds, who exists in the heavens in astral form,
isŚiśumāra’s foundation and is himself located at its heart. 4
Dhruva, son of Uttānapāda, worshipping the universal lord, won a place on
Śiśumāra’s tail. 5
Janārdana, witness of the world, is Śiśumāra’s support. Śiśumāra supports
Dhruva, and Dhruva supports the sun. 6
The sun supports the universe, including gods and demigods and mortals. 7
Listen carefully how this happens, brahmin. Eight months each year, the sun
draws up water, the essence of existence. Falling showers then nourish crops on
which the world relies. 8
The sun takes water from the earth with drying rays and releases it to the moon.
The moon directs this water through aerial channels to the clouds composed of
smoke and re and wind. 9
Because the rains don’t fall (bhraśyanti) at once, clouds are known as abhra.
Water held in clouds descends when stirred by wind, unsullied and puried by
passing time, Maitreya. 10
The lordly sun draws water from four sources, sage: from rivers, oceans, earth
and living things. 11
Taking water from the Gaṅgā owing through the sky, the sun bears it
immediately to earth by means of rays, without the need for clouds. 12
A mortal touched by water of this kind is cleansed of the stain of his misdeeds,
best of brahmins, and doesn’t go to hell, as it’s thought to be divine ablution. 13
Rain that falls while the sun appears in a cloudless sky is the water of aerial
Gaṅgā, and is borne to earth on sunbeams. 14
That which falls when the sun is seen in Kṛttikā or other odd-numbered lunar
mansions is also from the Gaṅgā, but is scattered by the elephants that guard the
four directions. 15
That which falls when the sun is in the even-numbered mansions is dispersed by
the sun itself, borne at once to earth by rays. 16
In all these cases, rain is highly auspicious and cleanses people of their sins,
brahmin, as the waters of airborne Gaṅgā provide divine ablution, sage. 17
Rain falling from the clouds nourishes every kind of plant, brahmin, and is
nectar for living beings. 18
Rain leads plants to full maturity, brahmin, thanks to which, ripe crops appear
for humankind. 19
Relying on these, men who have regard for scripture perform the proper rites
each day, and nourish the gods thereby. 20
In this way, the sacrices, the Vedas, the communities with brahmins as the rst,
all the assembled deities and herds of beasts all depend on rain. 21
Rain brings food, best of brahmins, and the sun gives rise to rain. 22
Dhruva is the sun’s support, best of brahmins, as Śiśumāra is of Dhruva, while
Śiśumāra depends on Nārāyaṇa. 23
At Śiśumāra’s heart is Nārāyaṇa, support of every being, primal and eternal.24
So ends Chapter Nine in Book Two of the glorious Viṣṇu Purāṇa.
10. The carriage of the sun
Parāśara:
The sun proceeds through one hundred and eighty degrees on its passage
between its ascending and descending nodes. 1
Deities, Ādityas and sages ride the carriage of the sun, along with gandharvas,
apsarases, yakṣas, nāgas and rākṣasas.10 2
Dhātṛ, Kṛtasthalā, Pulastya, Vāsuki, the yakṣa Rathakṛt and Heti, with
Tumburu as the seventh— 3
These seven always ride on the sun’s carriage during Caitra, also known
asMadhu, Maitreya, and preside over this month. 4
Aryaman, Pulaha, Rathaujas, Puñjikasthalā, Praheti, Kacchanīra and Nārada
ride the sun’s carriage during Mādhava. 5
Now hear about the month of Śuci: 6
Mitra, Atri, Takṣaka, the rākṣasa Pauruṣeya, Menakā, Hāhā and Rathasvana ride
the carriage at that time, Maitreya. 7
In the month of Śukra, also known as Āṣāḍha, Varuṇa, Vasiṣṭha, Rambhā,
Sahajanyā, Huhū, Ratha and Rathacitra ride it. 8
Indra, Viśvāvasu, Srotas, Elāpatra, Aṅgiras, Pramlocā and Sarpa ride the sun’s
carriage in the month of Nabhas. 9
During Bhādrapada, it’s the turn of Vivasvat, Ugrasena, Bhṛgu, Āpūraṇa,
Umlocā, Śaṅkhapāla and Vyāghra. 10
In the month of Āśvin, Pūṣan, Suruci, Vāta, Gautama, Dhanaṃjaya, Suṣeṇa and
Ghṛtācī ride it. 11
Viśvāvasu, Bharadvāja, Parjanya, Airāvata, Viśvācī, Senajit and Cāpi preside over
the month of Kārttika. 12
Aṃśu, Kaśyapa, Tārkṣya, Mahāpadma, Urvaśī, Citrasena and Vidyut preside
over Mārgaśīrṣa. 13
Kratu, Bhaga, Urṇāyu, Sphūrja, Karkoṭaka, Ariṣṭanemi and the excellent apsaras
Pūrvacitti— 14
These seven ride the solar disk in the month of Pauṣa to ensure the world is
properly lit, and they are its outstanding overseers. 15
Tvaṣṭṛ, Jamadagni, Kambala, Tilottamā, Brahmāpeta and Ṛtajit, with
Dhṛtarāṣṭra as the seventh— 16
In the month of Māgha, these seven ride the sun, Maitreya. Now you’ll hear
about those who ride its carriage in the month of Phālguna: 17
Viṣṇu, Aśvatara, Rambhā, Sūryavarcas, Satyajit, Viśvāmitra and the rākṣasa
Yañjopeta, great sage. 18
During these months, Maitreya, these groups of seven beings occupy the solar
disk, brahmin, strengthened by the power of Viṣṇu. 19
The sages praise the sun, gandharvas sing before it, apsarases dance while
rākṣasas attend it. 20
The nāgas guide the carriage and yakṣas hold the reins. 21
g g g y
The Vālakhilya sages surround it on all sides. 22
Each cohort residing on the solar disk, great sage, brings heat and cold
andshowers of rain in season. 23
So ends Chapter Ten in Book Two of the glorious Viṣṇu Purāṇa.
11. The sun’s energy
Maitreya:
Master, I’ve listened to your description of the groups of seven beings who
occupy the solar disk, bringing heat and cold and so on. 1
You’ve spoken of the role of gandharvas, nāgas, rākṣasas, sages, Vālakhilyas and
apsarases, guru, 2
As well as yakṣas on the carriage of the sun, all of whom are held by Viṣṇu’s
power. But you’ve said nothing, sage, of the function of the sun itself. 3
If these seven beings cause heat and cold and rain, then what role has the sun in
this regard? I thought you said it sends down showers. 4
Why do folk contend the sun rst rises, passes overhead, then sets, if these are
but the work of seven beings? 5
Parāśara:
Listen, Maitreya, and I’ll answer your question as to how the sun alone
issuperior to the seven. 6
Viṣṇu’s threefold power, known as the Ṛg, Yajur and Sāma Vedas, warms the
world and dispels its sins. 7
This power is Viṣṇu and is actively engaged in the upkeep of the world. Inthe
form of the threefold Veda, brahmin, it dwells within the sun. 8
Month by month, wherever the sun abides, Viṣṇu’s peerless threefold energy
determines its condition. 9
Ṛg Vedic verses light the world each morning, the Yajur does at noon and the
Sāma Veda, including the Bṛhadrathantara, illuminates the world atsunset. 10
These three Vedas are all aspects of the lord. His energy always dwells within the
sun and determines its condition. 11
This threefold energy of the Divine is not conned to the sun alone, asBrahmā,
the highest spirit, and Rudra also share its nature. 12
At the onset of creation, this energy is Brahmā in the form of the Ṛg Veda.
While the world endures, it’s Viṣṇu as the Yajur and, at its dissolution, it’s
Rudra as the Sāma Veda. That’s why the recitation of the latter is considered
inauspicious. 13
Thus, Viṣṇu’s pure and threefold power invests the sun, even while the seven
beings occupy it. 14
Filled with power, the sun shines brightly, and with its rays it banishes
thedarkness from all the worlds. 15
The sages praise the sun, the gandharvas sing before it and apsarases dance while
rākṣasas attend it. 16
The nāgas guide its carriage, yakṣas hold the reins and Vālakhilya seers surround
it on all sides.11 17
The sun itself neither sets nor rises, but is ever lled with Viṣṇu’s power. The
seven beings are all Viṣṇu, but are at once distinct from him. 18
Just like a man who nears a mirror perceives his own reection in it, 19
In that same way, the power of Viṣṇu never leaves the sun, but month bymonth
abides there, brahmin. 20
The lordly sun brings night and day and, ever moving, brahmin, wheels above
the ancestors and gods and men. 21
The solar ray called Suṣumṇa nourishes the moon, but when it wanes, thedeities
imbibe its nectarine disk. 22
Finally, the ancestors drink up the last two slivers of the moon, and thus both
gods and ancestors are nurtured by the sun. 23
With its rays, the sun draws moisture from the earth, which falls as rain
toprosper beings and nourish crops. 24
Thus, the lordly sun delights all beings and gives new strength to ancestors, gods
and humankind. 25
Satisfying the gods each fortnight and the ancestors each month, the sun
provides perpetual nourishment for mortals, Maitreya. 26
So ends Chapter Eleven in Book Two of the glorious Viṣṇu Purāṇa.
12. The moon and planets
Parāśara:
The three-wheeled carriage of the moon is drawn by horses, ten in number,
white as jasmine, harnessed left and right. 1
With that swift carriage, it traverses lunar mansions on the way, ruled by
Dhruva, when the reins are loosed or drawn back, just like the sun. 2
As with the horses of the sun, the moon’s own steeds, born of water, are
harnessed together and draw its chariot for an aeon, best of sages. 3
When the moon, drunk up by gods, has been reduced to just one sliver, the
blazing sun replenishes it with a ray, Maitreya. 4
The deities reduce the moon, who makes the night, by stages as it wanes, but the
water-stealing sun restores it day by day. 5
The deities drink nectar, which gathers while it waxes, Maitreya, and with this
nectar as their sustenance, they, too, become immortal. 6
All thirty-six thousand, three hundred and thirty-three gods drink from the
night-making moon. 7
When two slivers alone remain, the moon draws near the sun and abides (vasati)
in a ray of light called Amā, hence this phase is known asAmāvāsyā. 8
During that day and night, the moon rst enters the waters and, after dwelling
among the plants, draws closer to the sun. 9
One who cuts a plant while the moon is in that state, or causes a single leaf to
fall, is guilty of brahminicide. 10
When just one-fteenth of the moon remains, a host of ancestors attend itin the
afternoon. 11
And from this moon of two mere slivers, sage, they drink the auspicious nectar
of immortality until just one remains. 12
Having drunk the nest nectar shed by the moon’s own rays at the phase of
Amāvāsyā, the ancestors—these Saumyas, Barhiṣads and Agniṣvāttas—are
sustained all month and are satised. 13
Thus, the waxing moon sustains the gods and, when it wanes, it succours
ancestors and plants with cooling drops of nectar. 14
By bringing forth both plants and herbs, the cool-rayed moon quickens man and
beast and creeping things, refreshing them with light. 15
The planets and stars
The chariot of Mercury, the moon’s own son, composed of wind and re, is
drawn by eight bay horses, swift as wind itself. 16
The great chariot of pure Venus, with fender, oor, bench and banner, isdrawn
by horses born of earth. 17
Eight golden horses, ruby-red and re-born, draw the chariot of Mars, glorious
and huge. 18
Jupiter rides throughout the year from one star sign to another in a chariot made
of gold, drawn by eight steeds, swift and white. 19
Sluggish Saturn moves at leisure on a chariot yoked to dappled horses born of
air. 20
Eight steeds, black as bees and hitched together, draw the dusky carriage of
Svarbhānu, demon of eclipses; they never rest, Maitreya. 21
At times, this demon, also known as Rāhu, leaves the sun to hide the moon,
then from the moon he blocks the sun again to bring eclipses. 22
Likewise, the carriage of the shadow-planet Ketu is drawn by horses, eight in
number, swift as wind and dark as the smoke of burning straw, or red
ascochineal. 23
I’ve described to you the chariots of nine planets, lucky sage, all bound
toDhruva by bonds of air. 24
The planets, mansions and constellations, all tied to Dhruva, circle in their
proper orbits, restricted by these ties, Maitreya. 25
For every star, there is a bond and, as they move, the Pole Star rotates withthem.
26
Just as workers pressing oil turn the wheel by pacing round it, similarly, the stars
revolve, all bound with aerial bonds. 27
The stars turn like a disk of re driven by a wheel of wind. Because it carries
(vahati) the stars, this force is called Pravaha. 28
The constellation where Dhruva stands is Śiśumāra, as I mentioned. NowI’ll tell
you, best of sages, about its stars as well. 29
y g
If you see it in the evening, you’re freed from misdeeds done by day. Asmany
stars are seen in Śiśumāra in the heavens, that’s how many years you’ll live, or
maybe more. 30
Uttānapāda is thought to be its upper jaw, the lower one is Yajña, while Dharma
is standing at its head. 31
At its heart sits Nārāyaṇa, the Aśvins are its two front feet, with Varuṇa and
Āryaman behind them. 32
Saṃvatsara is at Śiśumāra’s penis, with Mitra at its anus. 33
At its tail are Agni, Mahendra, Kaśyapa and Dhruva—Śiśumāra’s quartet of
stars, which never set. 34
The universal nature of Viṣṇu
I’ve described the nature of the earth, the planets, continents, seas and
mountains, 35
And lands and rivers, as well as those who dwell there. Now listen while
Isummarise all this once more. 36
From the waters, Viṣṇu’s body, arose the world in lotus form, brahmin, replete
with seas and ranges. 37
The stars are Viṣṇu, as are the worlds, the forests, lands and mountains, as are
streams and oceans. He is all that is and all that isn’t, best of brahmins. 38
Because the lord is knowledge, and is all forms but has no substance, understand
that distinctive forms of mountains, oceans, earth and so on give rise to a
misconception. 39
When knowledge is pure, natural, complete, independent of action and free
from faults, then the distinction between manifold substances, which are the
fruits of the tree of longing, is no more. 40
What is substance? Where is an entity without beginning, middle or end, and
eternally uniform? Where is the reality of that which proceeds again to a state of
otherness and doesn’t stay the same, brahmin? 41
Clay is shaped into a pot; the pot is broken into pieces; the pieces ground to
dust; the dust reduced to atoms. This is clearly seen by folk whose notions are
informed by personal experience. But tell me, what is substance? 42
Therefore, except for truest knowledge, there is never anything anywhere,
brahmin, that arises from such substances. This knowledge is uniform but
appears manifold to those who perceive it as dierentiated, as the result of the
varied nature of their own actions. 43
Knowledge is pure, unblemished, painless, free from the inuence of greed and
other faults. It’s uniform, ever one, supreme, the highest lord. It’s Vāsudeva,
other than whom no thing exists. 44
I’ve explained this verity to you: this knowledge is truth, all else is false andI’ve
spoken of the mundane aspects of the world. 45
I’ve shown the sacrice to you, the beasts, the re, the ministrants, the soma,
sacricial liquor and the wish for heaven—all these and other aspects related to
the rites—and all the worlds and pleasures that arise therefrom. 46
Driven by one’s actions, a being moves alone among the worlds that I’ve
described to you. Knowing Vāsudeva to be rm, unmoving and unchanging,
one may still do his duty and, doing so, may enter the divine. 47
So ends Chapter Twelve in Book Two of the glorious Viṣṇu Purāṇa.
13. ‘Foolish’ Bharata
Maitreya:
Master, you’ve given me the perfect answer to my question on the nature of the
earth, the oceans, rivers and the planets, 1
And the system of the threefold worlds, with Viṣṇu as their foundation. You’ve
described to me the highest goal of life and knowledge, because of their
signicance. 2
As you said you’d speak about the deeds of Bharata the king, please do sonow. 3
King Bharata dwelled at Sālagrāma, intent on yoga, his heart ever set
onVāsudeva. 4
With the power of that sacred place and his unbroken thoughts of Hari, why was
he not liberated, but reborn a brahmin? 5
Please tell me what that illustrious being achieved when, driven by his previous
karma, he was born again in that community. 6
Parāśara:
In Sālagrāma, that pious king reposed for many long years, Maitreya, hisheart
xed on the lord. 7
He was the best of worthy men. While shunning harm, he clung to virtue,
having reached perfection in the mastery of his mind. 8
The names ‘Viṣṇu’, ‘Yajñeśa’, ‘Acyuta’, ‘Govinda’, ‘Mādhava’, ‘Ananta’, ‘Keśava’,
‘Kṛṣṇa’ and ‘Hṛṣīkeśa’ were the only words he ever uttered. 9
He spoke no others, Maitreya, even in his dreams, and thought of nothing but
these names and their signicance. 10
Accepting gifts of kindling, owers and kuśa-grass so he could worship the
divine, he shunned all other action, unattached, intent on his austerities and
yoga. 11
One day, he reached a mighty river to purify himself and, having bathed,
undertook the rites that follow such ablutions. 12
And to that sacred bathing place there came from the woods a pregnant doe,
thirsting for some water, brahmin. 13
But while she drank, she heard the roaring of a lion, which frightens every living
thing. 14
The startled doe leapt from the water to the shore, but the violence of her
movement forced the infant from her womb, and it fell into the river. 15
Carried by the current and sinking beneath the waves, the miscarried fawn was
fetched up by the king. 16
With the pain of her miscarriage and the violence of her leap, Maitreya, the doe
fell down and died. 17
Seeing that its dam had perished, the ascetic king took up the fawn and bore it to
his ashram. 18
Every day he fed that fawn, sage, and, nurtured by the king, it grew and grew. 19
The young deer grazed on grass in thickets near the ashram, but even when it
strayed afar, the fear of tigers drove it back. 20
Having wandered out at dawn and returning in the dusk, it could be found as
usual in the thatched byre of Bharata’s retreat. 21
The king was always worried when the deer strayed near and far, brahmin, and
thought of nothing else. 22
Free from his kingdom and his sons and free from all his kinsfolk, he now
became possessive of that fawn in high degree. 23
‘Perhaps it’s fallen prey to wolves or tigers or been taken by a lion’—such were
his worries when the deer was gone for long. 24
‘This fawn, dotting the earth with hoofprints, 25
Has brought me joy since the day that he arrived. But where is he now? Heloves
to scratch my arm with his antler tip. I’ll be so happy when he’s safely home
from roaming in the forest. 26
With his young teeth, he’s nibbled o the tips of kuśa-grass so they resemble
brahmin boys who chant the Sāma Veda.’ 27
Such worries lled the sage’s mind when the fawn was overdue, but his face
would shine with pleasure whenever it was near. 28
The king, who shunned his kingdom, pleasures, wealth and kin, now lost his
peace of mind as his heart was lled with worry. 29
That mind, once rm, began to wander and grew distant when the fawn strayed
far from home. 30
In time, the sovereign’s death drew near, and that young deer watched over him,
just like a tearful son who sees his sire’s demise. 31
As he drew his nal breath, the king beheld the deer and, being still obsessed
with it, he thought of nothing else. 32
In that state of mind when the time of death arrived, the king was born a deer in
the expansive forest of Jambūmārga, but he could still recall his former life. 33
Because of this ability and troubled by saṃsāra, best of brahmins, the fawn now
left his mother and returned to Sālagrāma. 34
Living on dry grass and leaves, he atoned for deeds that caused his birth inthe
body of a deer. 35
He perished there but was born a brahmin in a pure and lofty family ofvirtuous
ascetics, yet still recalled his previous existence. 36
Having mastered every branch of learning and knowing the true purport of all
the sacred texts, he saw that ātman, the Self, Maitreya, lay beyond prakṛti,
matter. 37
Knowing well the nature of the Self, that wise man viewed all creatures, deities
and the rest as essentially the same, great sage. 38
But once invested with the sacred thread, he took no part in Vedic recitation as
instructed by his elders, nor witnessed any sacrice, nor studied any text. 39
Whenever he was spoken to, he’d answer with some foolish quip and, like some
country bumpkin, his speech was un-Sanskritic. 40
This brahmin failed to groom himself, his clothes were vile, saliva dribbled down
his chin and all the townsfolk shunned him. 41
‘Praise does great harm to those of self-restraint whose wealth is yoga. Such
ascetics, despised by folk, should seek success through practice. 42
Ascetics must therefore train without oending the virtue of the wise. Whenever
folk abuse them, let them walk away.’ 43
Recalling these words of Brahmā, born of the golden egg, that prudent being
appeared to others to be a foolish madman. 44
He ate half-ripe barley, raw beans and other greens, as well as forest seeds and
berries—whatever came to his fair hand at any time. 45
When his father passed away, his brothers, cousins and other kin sent him to the
elds to work, with little food to succour him. 46
Though he seemed a simpleton, his limbs proved tough while labouring, and so
he helped out other folk, receiving food as wages. 47
Now, the chamberlain of the king of Sauvīra thought this man a fool whojust
eected the appearance of a brahmin, but who could provide free labour. 48
The king, riding in his palanquin, wished to visit Kapila’s retreat, that best of
sages, on the banks of the Ikṣumatī River, brahmin. 49
He sought to ask that learned sage, who understood the dharma of liberation,
about the best course for humankind in this world of suering.50
The brahmin, along with others who, at the chamberlain’s command, hadbeen
pressed into service, now bore the royal carriage. 51
Forced to work, the brahmin, who alone had grasped all understanding, recalled
his previous existence and bore the palanquin, desiring to atone for past
misdeeds. 52
His eyes xed solely on the pole, the wisest of the wise just stumbled on, while all
the others walked in step. 53
Seeing that the palanquin was moving so unevenly, the king called out, ‘What’s
going on? You bearers should all walk in step!’ 54
But noting no improvement, the king then laughed and cried aloud, ‘What
now? You’re still all out of kilter!’ 55
Hearing the sovereign’s new complaint, the carriers replied, ‘There’s a fellow
here who’s much too slow.’ 56
The king:
How can you be tired? You haven’t borne my palanquin that far. Can’t you take
the weight? You look strong enough to me. 57
The brahmin:
It isn’t me who’s weak, nor me who bears your palanquin. It isn’t me who is
fatigued, nor me who takes its weight, your majesty. 58
The king:
I see myself that you are strong, and even now you bear my carriage. Everyone is
subject to fatigue when shouldering a burden. 59
The brahmin:
Please state exactly what you see in me, your majesty, as only then is it possible to
speak of strong and weak. 60
You just said I’m carrying your palanquin, but that is not the case. Pleaselisten
while I explain. 61
My feet are on the ground, and they support my shins. My shins uphold my
thighs, and they in turn hold up my belly. 62
My belly supports my chest, my arms and shoulders. As my shoulders bear this
palanquin, how can you say the load is mine alone? 63
The body sitting on the chair is dened as ‘you’, but it’s not right to say that you
are there and I am here. 64
Both you and I and all the others are composed of elements, your majesty, and
this mass of elements becomes a body, determined by the guṇas, the stream of
qualities. 65
These qualities—namely, purity and the others—are subject to one’s karma, sire.
And karma, accumulated in ignorance, aects all beings without exception. 66
The Self—the ātman—is pure and indestructible, tranquil, lacking qualities and
transcends materiality. It does not wax or wane but is the same in every being. 67
Since it’s beyond decay and growth, your majesty, on what grounds say you that
I am strong? 68
This palanquin is borne on shoulders that depend on earth and feet, on shins
and thighs, on hips and bellies and the rest, and so this weight is shared by all,
including you. 69
Similarly, sire, it’s not just other entities that bear your carriage, as mountains,
trees and houses all rest upon the earth as well. 70
If people’s natures were unalike or diered for given reasons, your majesty, then
I’d agree this load was borne by one or other person. 71
But the stu that forms this chair comprises you and me and other things and is
composed of elements that are moulded by a sense of self. 72
Parāśara:
Having spoken, the brahmin bore the palanquin in silence, but the king climbed
down and hastened to touch his feet. 73
The king:
I salute you, brahmin! Forget about the palanquin. I have a favour to ask of you.
Pray tell me who you really are, appearing here in such disreputable form? 74
Why are you like this and why have you come? Tell me all, wise man. I wish to
hear the reason. 75
The brahmin:
Listen well, your majesty, but I cannot tell you who I am. The act of going
anywhere is for the sake of some experience. 76
Pain and pleasure are the source of everybody and all else. A living thing assumes
a body to undergo the karmic fruit of vice and virtue. 77
Since vice and virtue are the cause of everything for every being, sire, why ask
about the reason that I’m here? 78
The king:
Vice and virtue are indeed the cause of all events, and beings appear in place to
suer their eects. 79
But this is what I’d like to hear: Why claim you cannot tell me who youare? 80
How can it be impossible for one to describe himself? The word ‘I’ can’t harm
you, brahmin. 81
The brahmin:
It’s true the word can do no harm, but the very term betrays the fault ofseeing a
‘self’ in something that is without it. 82
The tongue, the teeth, the lips and palate utter this word ‘I’, your majesty. Yet
none of these is ‘I’, as they are just the means by which the sound ismade. 83
If speech itself just forms this word by means of these same organs, it’swrong to
claim that speech is ‘I’. 84
Since a person’s body is made of many parts—the head, the hands and all the
rest—to which of these does ‘I’ apply, your majesty? 85
If another man is dierent from me, best of kings, then it may be said that ‘I am
this’ and ‘He’s the other’. 86
But when a single primal spirit—puṃs—pervades all bodies, it’s vain to ask the
questions, ‘Who are you?’ and ‘Who am I?’ 87
You’re the king and this the palanquin. We’re the bearers who attend you and
this your realm—but none of this is really true, your majesty. 88
The palanquin on which you ride was made of wood from certain trees. To
which does ‘tree’ apply, your majesty, or is it ‘wood’? 89
When you’re seated on the palanquin, none would say the king is riding on a
tree or on a piece of timber. 90
The palanquin is an assembly of wood, created in the process of manufacture.
Can you see a distinction between the wood and the palanquin, best of kings? 91
Similarly, consider now the separate existence of an umbrella’s ribs. Whence does
the umbrella arise? With this in mind, the same idea applies to you andme. 92
Man, woman, cow, horse, elephant, bird and tree—such names are commonly
assigned to things, which, we must understand, arise because of karma. 93
The primal spirit is neither god, nor man, nor beast, nor tree. These dierences
are merely in the shape of forms, your majesty, caused by prioractions. 94
That entity which folk call ‘king’, that which is the ‘soldier of the king’ and
similarly all else, sire, lack their own reality, yet arise in our conceptions. 95
What entity, subject to varied changes, isn’t known by other names in time, your
majesty? 96
You’re the king of all your realm, your father’s son, your rival’s foe, the husband
of your wife and father of your son, sire. Who should I say you truly are? 97
Are you this head, or does this head belong to you? What about your belly? Are
you your feet and so on, sire, or are they yours? 98
You seem to be apart from all these component limbs. Now that you are better
informed, sire, please contemplate the question ‘Who am I?’ 99
Seeing the truth has been established in this way, how can I speak of ‘I’, sire,
which is the mere result of a process of dierentiation? 100
So ends Chapter Thirteen in Book Two of the glorious Viṣṇu Purāṇa.
14. Bharata teaches the highest goal
Parāśara:
Hearing the brahmin’s words imbued with such signicance, the king bowed
down with deep respect and spoke to him as follows. 1
The king:
The words you’ve uttered, sir, contain the highest truth, but hearing them, the
patterns of my mind are troubled. 2
This understanding of discrimination, present in all beings, as you’ve shown,
brahmin, is the greatest principle that transcends the mundane world. 3
‘I don’t carry the palanquin.’ ‘The palanquin doesn’t rest on me.’ ‘The body
that supports it is dierent from me.’ 4
‘The actions of all beings are determined by their karma as driven by the guṇas.’
‘The guṇas are preeminent.’ What do such statements mean tome? 5
You understand the highest truth, but when I heard what you have said, my
mind, though yearning for such knowledge, is perplexed. 6
I’ve just set out to meet that sage of greatest fortune, Kapila, fully prepared to
ask him what is best. 7
But in the meantime, because of words that you have spoken, my mind, which
hankers after highest truth, is drawn to you. 8
The sage Kapila is an aspect of Lord Viṣṇu, the universal being, manifesting in
the world to free it from delusion. 9
Surely, it’s the lord himself who came here as you spoke, from his desire for our
wellbeing. 10
As I bow before you, brahmin, teach me about the highest good, for you’re an
ocean lled with waves of wisdom. 11
The brahmin:
Your majesty, you ask what’s best, but not about the highest goal. Something
may be one, great king, but may not be the other. 12
Having worshipped all the gods, a man may wish for wealth, prosperity, sons or
sovereignty. Fullling that desire then counts as ‘best’ for him. 13
Some think that acts of sacrice are best, because they lead to heavenly realms.
But ‘best’ is often found when no specic goal is wanted. 14
Those disciplined in yoga, sire, should always contemplate the Self, asthatis best
for them. This union is best for one who holds as ultimate the highest spirit. 15
Things by hundreds and by thousands may be considered ‘best’, but they are not
the highest goal in life, so listen to me now: 16
How can wealth be the highest goal if sacriced for virtue? Why spend money
just to satisfy desire? 17
While a son is said to be the highest goal, the term may be applied to something
else, your majesty. A son may be another person’s highest goal, as his father was
once his father’s deepest wish. 18
Thus, in this world of moving and unmoving things, there’s no single highest
goal, as all these goals have causes. 19
If winning a kingdom was said to be the highest, then such goals would exist at
times and at others cease to be. 20
If you think the highest goal is sacrice eected by the Ṛg, Yajur and Sāma
Vedas, then listen to what I say. 21
If a thing is formed from clay as its raw material, the nished product, following
the nature of that substance, is also made of clay, your majesty. 22
Similarly, a rite performed with perishable materials, like kindling, butter and
kuśa-grass, will only yield impermanent results. 23
The wise understand that the highest goal is permanent, but this would certainly
not be true if it depended on impermanent materials. 24
You may think the highest goal is ritual action, from which no reward iswanted,
as it leads to liberation, but the highest goal is no mere means of achieving
things. 25
Meditation on the Self is said to be the meaning of the highest goal, your
majesty, but this divides the Self from others. The highest goal yields no such
divisions. 26
The highest goal is said to be the union of the spirit and oneself, but this isalso
false because one kind of substance cannot become another. 27
All these are said to be ‘the best’, sire, but now I’ll briey tell you, aguardian of
the world, what truly is the highest goal. 28
It is the Self: unitary, pervading, constant, pure, unqualied, immaterial, free
from birth and ageing and the rest, universal and unchanging, 29
Comprising highest wisdom and unyoked to falsehood, name or lineage inthe
past, the present or the future, your majesty. 30
The form of knowledge that exists as one in each and every body is the highest
goal; the dualists’ view is incorrect. 31
Just as a single current of air is divided into notes on passing through the body of
a ute, 32
The unity of this great spirit is divided into varied forms under the sway of
external factors. When the dierence between the deities and the rest isremoved,
no distinction between high and low remains. 33
So ends Chapter Fourteen in Book Two of the glorious Viṣṇu Purāṇa.
15. Ṛbhu’s discourse on the highest truth
Parāśara:
After he had spoken, the brahmin then imparted to the silent king, stilldeep in
thought, this account of nonduality. 1
The brahmin:
Listen, tiger of a king, to what was sung in former times by Ṛbhu, who led the
brahmin Nidāgha to enlightenment. 2
Ṛbhu by name, Lord Brahmā’s son, understood the nature of reality, sire, on
account of his noble origin. 3
In former times, Ṛbhu had a disciple, Pulastya’s scion Nidāgha, to whom he
taught all knowledge with greatest joy. 4
When Nidāgha grasped reality, sire, Ṛbhu thought that he was free from false
notions of dichotomy. 5
Pulastya lived in the rich and pleasant city known as Vīranagara on the banks of
the Devikā River. 6
Ṛbhu’s disciple Nidāgha, now a yoga expert, sire, resided in a grove outside the
city long ago. 7
One thousand divine years later, Ṛbhu approached that city to visit him. 8
After the midday rituals, Ṛbhu came to Nidāgha’s door unrecognised, where his
disciple welcomed him hospitably and showed him in. 9
Ṛbhu washed his hands and feet and accepted a place to sit. That best
ofbrahmins Nidāgha then invited his guest to dine. 10
Ṛbhu:
Tell me, best of brahmins, what food you have at home, because I nd
nopleasure in inferior cuisine. 11
Nidāgha:
We have cakes of saktu, yāvaka and vāṭya barley in the house. You’re welcome to
have whichever of these appeals to you, best of brahmins, asyou wish. 12
Ṛbhu:
These are all inferior foods, brahmin. Bring me something sweet, like saṃyāva
cakes, rice pudding or dishes made with curds and treacle. 13
Nidāgha:
Hey, wife! Use the best we have at home to make something sweet to please our
visitor’s palate. 14
The brahmin:
Thus addressed by Nidāgha, his wife, in deference to her husband’s words, made
some sweets for Ṛbhu. 15
Nidāgha, bowing politely, then addressed the sage, your majesty, while the latter
ate the sweets that he’d requested. 16
Nidāgha:
Are you really satised? Do you like the food? Is your mind well-pleased with it,
brahmin? 17
Where are you residing, and where do you plan to travel? Tell me the reason for
your visit, brahmin. 18
Ṛbhu:
A hungry person knows satisfaction once he’s eaten, brahmin. As I’ve nished,
why ask if I am satised? 19
Hunger arises when the element of earth has been digested. When the body loses
moisture, folk get thirsty. 20
Because I’m not subject to thirst or hunger, even though they’re said to be the
natural condition of the body, brahmin, and because I’m free from the cause of
hunger, I’m always satised. 21
Mental wellbeing and contentment are both natural states of mind, brahmin,
but the spirit—puṃs—is untouched by these. Ask your questions of one whose
mind is prone to them. 22
You asked me where I live, where I’m going and why I’ve come. Listen to my
answers to these three questions. 23
Since this spirit is everywhere and pervasive like the sky, how can questions such
as ‘Why?’ and ‘Whence?’ and ‘Whither?’ be meaningful? 24
I neither come nor go, nor do I reside in a particular place. You’re not you,
others are not themselves and I’m not me. 25
If you want to know why I chose between sweet and unsweet food, then listen to
my explanation, best of brahmins. 26
What is sweet or bland to one who eats the food, best of brahmins? Sweetfood
loses its appeal when you don’t desire it. 27
Tasteless food is still delicious to a man who’s hungry, but what food tastes as
good at rst, halfway through and at the end? 28
Just as houses made from mud are strengthened when plastered with the same
material, similarly, this body, composed of earthy elements, is strengthened with
particles of the same. 29
Barley, wheat, lentils, butter, oil, milk, yoghurt, sugar, fruit and the others all
consist of atoms. 30
When you’ve therefore understood this false distinction between bland and
tasty, then your mind will be impartial, and impartiality leads to liberation. 31
The brahmin:
Hearing these words of great import, your majesty, fortunate Nidāgha threw
himself to the oor and said, 32
‘Please have mercy! Tell me who you really are, now that you’ve come to help
me, brahmin. Hearing what you’ve said, my confusion is dispelled.’ 33
Ṛbhu:
I’m your teacher, Ṛbhu, and I came to teach you, brahmin, but now I’ve
imparted the highest truth, I’ll set out again. 34
Understand that all this world is one and undivided and is just a form ofthe
highest spirit known as Vāsudeva. 35
The brahmin:
After Ṛbhu had spoken thus, Nidāgha bowed with reverence and worshipped
him with deepest faith. Then the sage departed and wandered of his own accord.
36
So ends Chapter Fifteen in Book Two of the glorious Viṣṇu Purāṇa.
16. Ṛbhu’s discourse continues
The brahmin:
When another thousand years had passed, your majesty, Ṛbhu returned tothat
same place to teach Nidāgha again. 1
The sage beheld Nidāgha outside the city as the king was entering with amighty
army. 2
Fortunate Nidāgha, returning from the forest with rewood and kuśa-grass,
stood apart from the pressing crowd, wracked by pangs of hunger. 3
Seeing Nidāgha, Ṛbhu approached unrecognised and greeted him: ‘Brahmin,
why are you standing here alone?’ 4
Nidāgha:
Greetings, brahmin! This crowd is here to see the king return to our fair city.
That’s why I’m here as well. 5
Ṛbhu:
Which is the king and which are his attendants? Tell me, best of brahmins,
because I think you must be wise. 6
Nidāgha:
The king is mounted on that sacred raging elephant, towering like amountain
peak, and the others are his attendants. 7
Ṛbhu:
You’ve shown me the elephant and the king together but haven’t said which
features may distinguish them. 8
Therefore, fortunate brahmin, describe for me the dierence between these two,
because I wish to know which one is which. 9
Nidāgha:
The elephant is the one below, brahmin, and the one on top is king. One is being
carried by the other. Who doesn’t understand this, brahmin? 10
Ṛbhu:
Kindly tell me, brahmin, so I can comprehend: what’s meant by the word
‘below’, and what’s the meaning of ‘on top’? 11
The brahmin:
Hearing this, Nidāgha suddenly leapt on Ṛbhu’s back and cried, ‘Listen and I’ll
tell you. 12
I’m on top of you, just like the king, and, like the elephant, you’re below. I’m
giving you this demonstration, brahmin, to help you understand.’ 13
Ṛbhu:
If you are like the king and I am like the elephant, kindly tell me, best
ofbrahmins, which of us am I and which is you? 14
The brahmin:
Hearing this, Nidāgha reverently clasped the sage’s feet and said, ‘Youmust be
Ṛbhu, my holy teacher! 15
None other than my master has a mind so perfectly impressed by the unity of all
things. That’s why I guess that you’re my guru, nally returned.’ 16
Ṛbhu:
I am indeed your guru, Nidāgha, and Ṛbhu is my name. Having received your
homage in former times, I’ve returned to teach you further. 17
I therefore give you this instruction, wise brahmin, which in brief consists of the
essence of the highest truth: all this is one. 18
The brahmin:
After that wise guru Ṛbhu had spoken thus to Nidāgha, he set out
and, following his instruction, Nidāgha also came to realise the unity
ofeverything. 19
He saw no distinction between himself and other creatures, brahmin, and so
that twice-born sage reached nal liberation. 20
Similarly, you, understanding virtue, should look upon yourself, your friends
and foe as one, your majesty, while realising that the Self—the ātman—is all-
pervading. 21
Just as the sky looks white or blue or another colour, the single Self appears
divided to those whose perception is imperfect. 22
That single entity, all that’s in this world, is unfailing Viṣṇu. Aside from him,
there’s nothing. He is me, and he is you, and he is all of this. Abandon the
delusion that the Self is still divided! 23
Parāśara:
Thus addressed by the brahmin, that excellent king, perceiving the highest truth,
now cast o all distinctions and the brahmin who recalled his former lives won
freedom from rebirth. 24
A pure-minded individual who tells or hears this pithy tale of Bharata and the
king while lled with true devotion will not mistake the nature of the Self, and
will be t for freedom from saṃsāra. 25
So ends Chapter Sixteen in Book Two of the glorious Viṣṇu Purāṇa.
End of Book Two.
1 The critical edition lists the river Ṛṣikulyā twice. I have followed the Gītā Press edition, which gives
‘Cāryakulyā’ in the place of the rst occurrence of Ṛṣikulyā.
2 The names of the four communities of Śālmala literally mean ‘brown’, ‘red’, ‘yellow’ and ‘black’.
3 That is, they are released from further rebirths.
4 Wilson notes drily: ‘Although the Hindus seem to have had a notion of the cause of the tides, they were
not very accurate observers of the eect’ (1961: 166).
5 Just as the rays of the sun are hot, the rays of the moon are said to be cooling.
6 Saṃkarṣaṇa is Kṛṣṇa’s elder brother, also known as Baladeva, Balarāma and Balabhadra. Elsewhere, Śeṣa
himself, as opposed to Rudra, is said to be a form of Baladeva (see 5.18.36).
7 The Seven Sages are major stars of Ursa Major.
8 This chapter presents several unique challenges. Beautiful and fanciful imagery (four-sided Mount Meru,
the daylight lling the ocean, and so on) is intermixed with veriable astronomical observation, but even
much of that is expressed in mythological terms. Some verses simply remain obscure.
9 In a long footnote, Wilson states: ‘The contrivance is commonly compared to an oil mill, and was
probably suggested by that machine as constructed in India’ (1961: 179, n.5). See also:
commons.wikimedia.org/wiki/File:Oil_Mill_India.jpg.
10 Each month, seven beings—roughly one from each category—take up residence on the disk or carriage
of the sun. In the following passage, the poet gives the names of each set of beings in an order determined
by the metre. Their identities can be found in the index or any standard reference work, such as Monier-
Williams (1899).
11 The two verses, 2.11.16–17, are repeated in slightly dierent form from the previous chapter, 2.10.20–
22.
OceanofPDF.com
Book Three: Society
1. The past and present Manvantaras
Maitreya:
Master, you’ve given me an excellent and detailed description of the earth, the
oceans and the rest, as well as the nature of the sun, the stars and other
luminaries. 1
Similarly, you’ve explained the creation of the gods and sages, and the origin of
the four communities and the realm of animals. 2
You’ve also described in detail the feats of Dhruva and Prahlāda. Now I wish to
hear about each Manvantara in order. 3
I’d like to hear you speak of each age’s overlord, my guru, with mighty Indra at
their head. 4
Parāśara:
I’ll now give you a full and orderly account of the past and future Manvantaras. 5
The initial Manu was Svāyaṃbhuva, then came Svārociṣa, Uttama, Tāmasa,
Raivata and Cākṣuṣa. 6
These six Manus have already passed. The current one is Vaivasvata, theSun’s
own son, and his Manvantara is the seventh. 7
I’ve already spoken of the Manvantara of Svāyaṃbhuva at the beginning of the
age, and I’ve told you all about the gods and sages of that period. 8
Now I’ll list the overlords, the deities, the seers and their progeny, who lived in
the Manvantara of the Manu Svārociṣa. 9
During that period, the deities were the Pārāvatas and Satuṣitas, and mighty
Vipaścit was the king of gods, Maitreya. 10
Ūrja, Stambha, Prāṇa, Dattoli, Ṛṣabha, Niścara and Arvarīvant were the seven
sages. 11
Caitra, Kimpuruṣa and others were the sons of Svārociṣa. I’ve described the
second Manvantara. Now listen to the one that followed. 12
In the third Manvantara, brahmin, the Manu was named Uttama and the regal
deity Suśānti was the king of gods, Maitreya. 13
There were ve hosts of deities, the Sudhāmans, Satyas, Śivas, Pratardanas and
Vaśavartins, each of which comprised twelve gods. 14
The seven sons of Vasiṣṭha were the seven sages, and Aja, Paraśu, Divya and the
others were the sons of Manu Uttama. 15
During the Manvantara of Tāmasa, the deities were Surūpas, Haris, Satyas and
Sudhis. Each host had twenty-seven gods. 16
Śibi, also known as Śatakratu or ‘Hundred Sacrices’, was their king. Nowhear
from me the names of the seven sages at that time: 17
Jyotirdhāman, Pṛthu, Kāvya, Caitra, Agni, Vanaka and Pīvara were the sages
then. 18
The mighty kings named Nara, Khyāti, Śāntahaya, Jānujaṅgha and others were
the sons of Tāmasa. 19
In the fth Manvantara, the Manu was known as Raivata by name, and Vibhu
was the king of gods, Maitreya. Now listen to the names of the deities of that
period: 20
The Amitābhas, Bhūtarayas, Vaikuṇṭhas and Sumedhases. Each host had
fourteen gods. 21
Hiraṇyaroman, Vedaśrī, Ūrdhvabāhu, Vedabāhu, Sudhāman, Parjanya and
Mahāmuni were the seven sages during the Manvantara of Raivata, brahmin. 22
The valiant kings Balabandhu, Susaṃbhāvya and Satyaka, among others, were
his sons, best of sages. 23
The four Manus Svārociṣa, Uttama, Tāmasa and Raivata are thought to be
Priyavrata’s ospring. 24
Having propitiated Viṣṇu with his austerities, the sage-king Priyavrata was
granted these Manvantara overlords as his descendants. 25
In the sixth Manvantara, the Manu was known as Cākṣuṣa, and Manojava was
the king of gods. Now hear about the deities: 26
The Āpyas, Prasūtas, Bhavyas, the divine Pṛthugas and the resolute Lekhas were
the ve hosts, each of which comprised eight deities. 27
Sumedhas, Virajas, Haviṣmant, Uttama, Madhu, Atināman and Suhiṣṇu were
the seven sages. 28
The sons of the Manu Cākṣuṣa—mighty Ūru and Pūru, with Śatadyumna as the
foremost—were the kings. 29
The son of Vivasvat, brahmin, that brilliant god presiding over funerary rites, is
the wise Manu who oversees the present Manvantara, the seventh. 30
The Ādityas, Vasus, Rudras and others are the deities of this period, great sage,
and Indra, conqueror of cities, is the lord of thirteen gods, Maitreya. 31
Vasiṣṭha, Kāśyapa, Atri, Jamadagni, Gautama, Viśvāmitra and Bharadvāja are the
seven sages of this period. 32
Ikṣvāku, Nṛga, Dhṛṣṭa, Śaryāti, famed Nariṣyanta, Nābhāga, Diṣṭa, 33
Karūṣa and Pṛṣadhra, rich and famous—these are the nine good sons ofManu
Vaivasvata. 34
The unequalled energy of Viṣṇu, abounding in vitality, infuses all creation and
presides over every Manvantara in the form of a deity. 35
A portion of that energy appeared as Yajña during the period of Svāyaṃbhuva.
This divine being arose from Svāyaṃbhuva’s mind and was born to his daughter
Ākūtī in the rst Manvantara. 36
Later, that same deity was born to Tuṣitā as Ajita during the period ofSvārociṣa,
along with the other Tuṣita gods. 37
In the period of Uttama, Tuṣita was born again to Satyā as Satya, together with
the peerless Satya deities. 38
And when the period of Tāmasa began, he was born again to Harī as Hari, along
with the Hari gods. 39
During the period of Raivata, the most excellent deity Hari was born as
Saṃbhūta, mind-begotten son of Saṃbhūtī, along with the Rājasa deities. 40
In the period of Cākṣuṣa, the highest divine spirit was born as Vaikuṇṭha to
Vikuṇṭhā, together with the Vaikuṇṭha gods. 41
In the present Vaivasvata Manvantara, brahmin, Viṣṇu was born as Vāmana, the
divine dwarf, the son of Kaśyapa and Aditi. 42
That great being conquered the threefold worlds in just three strides and
entrusted them to Indra, vanquisher of cities, having freed them from
allobstacles. 43
Such are the seven forms of Viṣṇu, brahmin, arising in each of the seven
Manvantaras for the preservation of all creatures. 44
Because the whole world is infused (viṣṭam) with the energy of that great being,
he is called Viṣṇu, from the root viś, meaning ‘enter’. 45
All the gods, the Manus, the seven sages, the Manus’ sons, and whoever is Indra,
lord of thirteen deities, are all just forms of Viṣṇu’s might. 46
So ends Chapter One in Book Three of the glorious Viṣṇu Purāṇa.
2. The future Manvantaras
Maitreya:
You’ve described these seven Manvantaras, brahmin sage, please tell me now
about the periods yet to come. 1
Parāśara:
Viśvakarman’s daughter Saṃjñā was married to the Sun, and their ospring were
the Manu Vaivasvata, Yama and Yamī, sage. 2
Unable to endure her husband’s energy, Saṃjñā engaged Chāyā to serve him,
and she herself retired to the forest to undertake austerities. 3
Thinking Chāyā to be Saṃjñā, the Sun had three more children with her:
sluggish Saturn, another Manu named Sāvarṇi, as well as Tapatī. 4
One day, Chāyā, enraged with Yama, cursed him. Only then did Yama and the
Sun realise that she wasn’t Saṃjñā. 5
When Chāyā admitted to the Sun that Saṃjñā was in the forest, heperceived
through his yogic power that she was practising austerities inthe form of a mare.
6
Appearing as a stallion, the Sun mounted Saṃjñā and sired the heavenly twins
the Aśvins, as well as Revanta. 7
The lordly Sun then led Saṃjñā to his own abode, where Viśvakarman pared
back his energy. 8
Turning the Sun upon his lathe, the heavenly craftsman reduced his brilliance by
just one-eighth, without impairing his eternal light. 9
The blazing energy of the Sun shaved o by Viśvakarman fell back to earth, best
of sages. 10
There, the heavenly artisan Tvaṣṭṛ used that energy to fashion Viṣṇu’s discus,
Śiva’s trident and a palanquin for wealth-giving Kubera. 11
Viśvakarman then used the rest to make Kārttikeya’s lance and all the other
deities’ weapons. 12
Chāyā’s second son was also called a Manu and, because he had the same
complexion (savarṇa) as his elder brother, he was called Sāvarṇi. 13
His Manvantara, the Sāvarṇi period, will be the eighth. Listen, blessed sage,
while I describe it for you. 14
Sāvarṇi will be the following Manu, Maitreya, and the Sutapas, Amitābhas and
Mukhyas will be the gods. 15
Each host will include twenty deities. Now I’ll name the seven sages, best of
seers: 16
Dīptimant, Gālava, Rāma, Kṛpa, Drauṇi and my son Vyāsa, with Ṛśyaśṛṅga as
the seventh. 17
By the grace of Viṣṇu, Bali, blameless son of Virocana, whose realm is the
underworld of Pātāla, will be the king of gods. 18
The kings Virajas, Arvarīvant, Nirmoha and others will be Manu Sāvarṇi’ssons.
19
The ninth Manu will be Dakṣasāvarṇi, Maitreya. 20
The Pāras, Marīcigarbhas and Sudharmans will be the threefold hosts ofgods
then, each with a dozen deities. 21
Their king will be mighty Adbhuta, brahmin. 22
Savana, Dyutimant, Bhavya, Vasu, Medhātithi and Jyotiṣmant, with Satya as the
seventh—these will be the seven great sages. 23
Dhṛtaketu, Dīptiketu, Pañcahasta, Nirāmaya, Pṛthuśravas and others will be
Dakṣasāvarṇi’s sons. 24
The tenth Manu will be Brahmasāvarṇi, sage. The gods will be Sudhāmans,
Viruddhas and Śatasaṃkhyas. 25
y
Mighty Śānti by name will be their king. Now hear about the seven sages of that
period: 26
Haviṣmant, Sukṛti, Satya, Apāṃmūrti, Nābhāga, Apratimaujas and Satyaketu.
27
The ten sons of Brahmasāvarṇi—Sukṣetra, Uttamaujas, Bhūriṣeṇa and the rest
—will protect the earth. 28
The eleventh Manu will be Dharmasāvarṇika. 29
The Vihaṃgamas, Kāmagamas and Nirmāṇarucis will be the principal hosts of
deities then, each comprising thirty gods, with Vṛṣa as their king. 30
Niścara, Agnitejas, Vapuṣmant, Viṣṇu, Āruṇi, Haviṣmant and Anagha will be
the seven sages. 31
The kings Sarvaga, Sarvadharman, Devānīka and others will be that Manu’s
sons. 32
The twelfth Manu will be Sāvarṇi, son of Rudra, with Ṛtudhāman as king of
gods. Now hear about the deities from me. 33
The Haritas, divine Lohitas, Sumanases, Sukarmans and Supāras will be the
hosts of gods, each with fteen deities, brahmin. 34
Tapasvin, Sutapas, Tapomūrti, Taporati, Tapodhṛti, with Dyuti as another and
Tapodhana as the seventh will be the sages. 35
The kings Devavant, Upadeva, Devaśreṣṭha and others will be that Manu’s
mighty sons. 36
The thirteenth Manu will be known as Raucya, sage. 37
The Sutrāmans, Sukarmans and Sudharmans will be the various hosts ofgods,
each with thirty-three deities. 38
Mighty Divaspati will be their king. 39
The seven sages will be Nirmoha, Tattvadarśin, Niṣprakampa, Nirutsuka,
Dhṛtimant and Avyaya, with Sutapas as the seventh. 40
The kings will be Citrasena, Vicitra and others. 41
Bhautya will be the fourteenth Manu, Maitreya. Śuci will be the king ofgods
and there’ll be ve heavenly hosts. Listen to their names: 42
The Cākṣuṣas, Pavitras, Kaniṣṭhas, Bhrājiras and Vācāvṛddhas will be the deities.
Now hear from me the seven sages: 43
Agnibāhu, Śuci, Śukra, Māgadha, Agrīdhra and Yukta, with Jita as the other.
Listen to the Manu’s sons: 45
The kings Ūru, Gambhīra, Budhna and others will be the sons of Manu. Those
whom I’ve named will protect the earth, you tiger of a sage. 45
The cycle of ages
At the end of every cycle of four ages, the Vedas disappear, but seven sages
descend from heaven to the world to propound them once again. 46
In each Kṛta age, a Manu arises to promulgate smṛti, the sacred texts recalled by
men, brahmin. The deities enjoy the sacrices during each Manvantara. 47
The Manu’s sons and their descendants also rule the world for the duration of
that period. 48
A Manu, seven sages, the deities, the Manu’s sons who rule the earth and one
king of gods preside over every period. 49
When fourteen Manvantaras have passed, an aeon or kalpa of one thousand
cycles of four ages is said to be complete. 50
Then comes a night of the same duration, best of sages, during which Viṣṇu,
who also takes the form of Brahmā, reposes on the serpent Śeṣa inthe middle of
the ocean. 51
After consuming all three worlds, the lord, creator and universal Janārdana, rests
amid his own illusory power, brahmin. 52
Following which, the eternal lord awakes, and, taking on the quality of energy,
creates the world again at the onset of each new aeon as before. 53
Viṣṇu’s stainless aspect—which manifests as Manus, sovereigns, seven sages,
deities and their kings—maintains the universe, best of brahmins. 54
Now you’ll hear how Viṣṇu, in the character of the maintainer of the world,
undertakes its preservation during every age, Maitreya. 55
In the Kṛta, Viṣṇu, at the heart of all creation, delighting in the welfare ofthe
world, takes the form of Kapila and other sages, and teaches highest knowledge.
56
In the Tretā, in the form of a universal monarch, the lord protects the threefold
worlds while destroying wicked beings. 57
In the form of Veda-vyāsa, having split the single Veda into four, the lord
arranges these in lesser branches by the hundreds. 58
Once he’s arranged the Vedas in the Dvāpara, Lord Hari takes the form ofKalki
at the end of the Kali yuga, setting sinners on the path of virtue. 59
In this way, the innite being creates, protects and, in the end, destroys the
world. There’s nothing more beside him. 60
I’ve described to you the past, the present and the future of creation, brahmin,
and mighty Viṣṇu’s actual nature in this world and elsewhere. 61
I’ve also told you all about the Manvantaras and those who oversee them. What
else would you like to hear? 62
So ends Chapter Two in Book Three of the glorious Viṣṇu Purāṇa.
3. The Vyāsas arrange the Vedas; ThesyllableOṃ
Maitreya:
I’ve learned from you how this world is Viṣṇu, is in Viṣṇu, is from Viṣṇu and
how there’s nothing else beside him. 1
But I’d like to hear how the Vedas are arranged by that great being in the form of
a Veda-vyāsa, or ‘arranger of the Vedas’, in each successive age. 2
Tell me of the varied forms of Vyāsa that appear in every aeon, sage and master,
and how the Vedic branches are divided. 3
Parāśara:
As the Veda-tree is divided into branches by the thousand, Maitreya, it’s
impossible to describe them one by one, so listen to this summary. 4
In each Dvāpara age, Viṣṇu takes the form of Vyāsa, sage, and divides the single
Veda into several parts to benet the world. 5
Seeing humankind lacks courage, strength and energy, he divides the Veda for
the good of every being. 6
The form that Viṣṇu takes, that enemy of Madhu, when he divides the Veda, is
known as ‘Veda-vyāsa’. 7
Now you’ll learn about the varied Vyāsas who appear in this Manvantara, sage,
and how the division into branches is undertaken. 8
The Vedas have been divided on twenty-eight occasions by great sages during
each successive Dvāpara age in this Vaivasvata Manvantara. 9
Twenty-eight Veda-vyāsas, who arranged the Vedas into four in each Dvāpara
age, best of sages, have already gone by. 10
In the rst Dvāpara, the Vedas were arranged by the self-existent deity Brahmā.
In the second, the Veda-vyāsa was the patriarch Manu. 11
In the third, the arranger was Uśanas, and in the fourth Bṛhaspati. Savitṛ was the
arranger in the fth, and in the sixth was Mṛtyu, Lord of Death. 12
In the seventh it was Indra, and Vasiṣṭha in the eighth, Sārasvata in the ninth and
Tridhāman in the tenth. 13
In the eleventh it was Trivṛṣan, and Bhāradvāja followed him. In the thirteenth it
was Antarikṣa, and Varṇin in the fourteenth, 14
Trayyāruṇa in the fteenth, in the sixteenth Dhanaṃjaya, Kṛtaṃjaya in the
seventeenth and Ṛṇjaya in the eighteenth. 15
The next Vyāsa was Bharadvāja, and after him came Gautama. After Gautama
the Vyāsa was Uttama, also known as Haryātman. 16
After Haryātman was Vena or Vājaśravas, then Soma Śuṣmāyaṇa or Tṛṇabindu.
17
Then came Ṛkṣa, scion of Bhṛgu, also known as Vālmīki. After him was my
father, Śakti, sage, and I was the Vyāsa after him. 18
Jātukarṇa followed me, then Kṛṣṇa Dvaipāyana. These are the twenty-eight
Veda-vyāsas of ancient times. 19
They split the single Veda into four in each Dvāpara age. 20
In the next Dvāpara period, Droṇa’s son Drauṇi will be the Vyāsa after myson,
the sage Kṛṣṇa Dvaipāyana, has passed. 21
The syllable Oṃ and the Absolute
Oṃ is dened as the Absolute (brahman) in the form of one eternal syllable. It’s
so called on account of its greatness (bṛhatvāt) and its capacity to strengthen
(bṛṃhaṇatvāt). 22
I bow to the Absolute in the form of the everlasting syllable, Oṃ, invoked as
‘earth, sky and heaven’ (bhūr, bhuvas, svaḥ) in the Ṛg, Yajur, Sāma and Atharva
Vedas. 23
I bow to the Absolute, known as the cause of creation and destruction ofthe
world, the deepest secret of mahat, the principle of Greatness. 24
Unfathomable, unbound and undecaying, it’s the source of illusion in the
world. With brilliance and ecacy, it’s the cause by which the purpose of the
highest spirit is accomplished. 25
The Absolute is the crown for those who know the Sāṃkhya teachings, and the
goal for those who pacify and regulate themselves. It’s unmanifest, undying
ecacy. 26
It’s also called the essence, the origin of the Self, the heart of all reality.
It’sindivisible, pure, imperishable and manifold. 27
I bow again and again to that eternal, highest Absolute, a form of Vāsudeva, who
is himself a form of the highest spirit. 28
This Absolute is the threefold lord, yet also one. That undivided being is
thought to be divided among all creation by those who regard him as divisible. 29
This universal being, composed of the Ṛg, Sāma and Yajur Vedas, is their
essence. He is indeed the heart of all embodied beings. 30
Consisting of the Vedas, he is divided, but he made these texts and splits them
into many. The eternal lord is author of their branches, and takes the form of
knowledge of them all. 31
So ends Chapter Three in Book Three of the glorious Viṣṇu Purāṇa.
4. The origin of the four Vedas
Parāśara:
The ancient four-limbed Veda had a hundred thousand verses, and all ten kinds
of sacrice, like a wish-fullling cow, are derived from it. 1
In this, the twenty-eighth Dvāpara age, my holy scion Vyāsa arranged that single
four-limbed text. 2
Just as wise Veda-vyāsa arranged it, so was it divided by all the former Vyāsas and
by me as well. 3
You should know that the division into branches that he undertook, best of
brahmins, is likewise done in every fourfold era. 4
Understand that Vyāsa, Kṛṣṇa-Dvaipāyana, is Lord Nārāyaṇa himself, Maitreya.
Who else on earth could compose the Mahābhārata? 5
Listen now, Maitreya, while I explain how my great son arranged the Vedas
during this Dvāpara age. 6
Urged by Brahmā, he began to organise the texts, and rst accepted four
disciples, all well-steeped in Vedic lore. 7
That great sage adopted Paila as disciple for the Ṛg, and Vaiśampāyana forthe
Yajur Veda. 8
For the Sāma, Veda-vyāsa took on Jaimini. Sumantu, who understood the
Atharva Veda, became a student of that prudent sage. 9
Vyāsa accepted Romaharṣaṇa, a wise disciple, as narrator for the histories and
purāṇas. 10
The Yajur Veda was a single text, but he divided it in four, and, in doing so, he
brought about the fourfold cāturhotra sacrice. 11
The sage assigned the yajus prayers to the director of the sacrice, the adhvaryu;
the ṛc verses to the sacricing priest or hotṛ; the sāman hymns to the cantor or
udgātṛ; and the atharva incantations to the brahmin. 12
Vyāsa compiled the ṛc verses as the Ṛg Veda, yajus prayers as the Yajur Veda and
the sāman hymns as the Sāma Veda. 13
With the atharva incantations, that master created all the rituals for the kings
and for the oce of the brahmins, as per usage. 14
He split in four that single spreading Veda-tree and so began a Veda forest. 15
The branches of the Ṛg Veda
First, Paila split the Ṛg in two, and gave one part to Indrapramati and one to
Bāṣkala. 16
Wise Bāṣkala split his part in four, and gave each one to his disciples, Baudhya
and the others. 17
Baudhya, Agnimāṭhara, Yājñavalkya and Parāśara, sage, adopted these
subsections of that branch.1 18
Indrapramati taught one collection to his son, great Māṇḍukeya, Maitreya. 19
This was then passed down in turn from his disciples and their disciples totheir
sons and their disciples. 20
Vedamitra, also known as Śākalya, studied that collection. He divided it in ve
and gave each part to his disciples. 21
Now hear their names from me: Mudgala, Gālava, Vātsya and Śālīya, with the
great sage Śiśira as the fth, Maitreya. 22
Śākapūṇi split that same collection dierently by dividing it in three andadding
an appendix as the fourth division, best of sages. 23
Krauñca, Vaitālaki and Balāka, that great sage, were his disciples, and Nirukta,
master of the Vedas and their supplements, was the fourth. 24
This is how the later branches grew from all these subbranches, best of
brahmins. Bāṣkala made three other compilations, brahmin. Kālāyani was his
disciple, as was Gārgya, with Java as the third. 25
It is they who spread abroad these sets of Vedic verses. 26
So ends Chapter Four in Book Three of the glorious Viṣṇu Purāṇa.
5. The branches of the Yajur Veda
Parāśara:
Vyāsa’s wise disciple Vaiśampāyana split the tree-like Yajur Veda into twenty-
seven.2 1
He then conferred each branch upon his disciples, who accepted them inturn. 2
His disciple Yājñavalkya, Brahmarāta’s son, understood the highest virtues and
was always dedicated to the service of his master, brahmin. 3
‘One who fails to join our gathering on Mount Meru for seven nights will be
guilty of brahminicide.’3 4
Such was the rst agreement of the gathered sages, brahmin, but Vaiśampāyana
was the only one to break it. 5
He later tripped over his sister’s son and caused the infant’s death. 6
The sage called on his disciples to do penance to absolve him of his crime, yet
none of them was willing. 7
Yājñavalkya then addressed his guru, ‘Master, how can I do penance with these
lazy, mediocre brahmins?’ 8
His wise guru, enraged by this, replied to him, ‘Forget all that you have learned
from me. You’re a failure as a brahmin! 9
You say these other brilliant men are mediocre, but what good are you,
afollower who disobeys my words?’ 10
Yājñavalkya said, ‘I told you this in good faith, brahmin, but now I’ve had
enough. This is what I’ve learned from you!’ 11
Parāśara:
So saying, the sage vomited the blood-stained yajus prayers in physical form,
handed them to his guru and walked away. 12
The other disciples all turned into partridges (tittira), brahmin, and gobbled up
the prayers that Yājñavalkya had disgorged. That’s why these texts are known as
Taittirīyas. 13
Those who performed penance for brahminicide at the urging of their guru
became known as Caraka priests, on account of their undertaking (caraṇa), best
of sages. 14
But Yājñavalkya, who knew the art of breath control, Maitreya, wanted to win
back the yajus prayers and devoutly worshipped Sūrya. 15
Prayer to the Sun
Yājñavalkya:
I bow to you, Savitṛ, door to liberation, whose brilliance has no measure. The
Ṛg, Yajur and Sāma Vedas are your three abodes; I bow to you. 16
In the form of re and moon, you are the origin of the world, light-giving sun,
pure energy and origin of the ray Sauṣumṇa. 17
I bow to you, one with the notion of time, consisting of kalā, kāṣṭhā, nimeṣa
and other measures. You should be contemplated as a form of Viṣṇu; you are the
syllable Oṃ. 18
You support the hosts of deities, having sustained the moon with your own rays,
and the ancestral spirits with sweet nectarine libations. I bow to you, the essence
of nourishment. 19
You bring cold and water, heat and rain, Lord, then take them away again. Ibow
to you who are three seasons, sun and arranger of all things. 20
You dispel darkness from the world and are its lord. You are the deity who is the
abode of goodness. I bow to you, the brilliant sun. 21
Before you’ve risen, people are unt for virtuous acts, nor does water purify. I
bow to you, resplendent god. 22
Touched by your rays, the world is t for rituals. I bow to you, the cause of
purity. You are purity itself. 23
I bow to Savitṛ, the sun, light-bringer, the shining one. To Aditi’s ospring, rst
of beings including gods and all the rest, I bow and bow again. 24
Your chariot is golden, your banners bestow nectar. I bow to you, the universal
eye. 25
Parāśara:
After Yājñavalkya had praised the Sun with these and other words, the deity took
the form of a stallion. ‘Make a wish,’ he said. 26
Falling to the ground, Yājñavalkya besought the Sun, maker of the day, ‘Give me
those yajus prayers that even my guru doesn’t know.’ 27
Parāśara:
Hearing this, the lordly Sun bestowed on him the yajus prayers known
asAyātayāma, unknown even to his guru. 28
Because the Sun in equine form revealed these prayers, brahmins who learn
them are called Vājins, ‘horse-possessors’, best of brahmins. 29
The Vājins are divided into fteen branches, all stemming from Yājñavalkya,
Kaṇva and other blessed sages. 30
So ends Chapter Five in Book Three of the glorious Viṣṇu Purāṇa.
6. The branches of the Sāma and Atharva Vedas;
The purāṇas
Parāśara:
Now hear of Vyāsa’s student Jaimini, Maitreya, who duly arranged the branches
of the tree-like Sāma Veda. 1
Jaimini’s son was Sumantu and his son was Sukarman. These two wise men each
mastered one compilation. 2
Sumantu’s son Sukarman created the Sāhasra Saṃhitā, a compilation with a
thousand verses. This was taken up by his two disciples, both adherents of great
vows: 3
Hiraṇyanābha Kausalya and Pauṣpiñji, best of brahmins. The latter had fteen
disciples known as the northern singers of the Sāma Veda. 4
The brilliant brahmins who received the fteen compilations from
Hiraṇyanābha are known by the wise as the eastern singers of that tradition. 5
Lokākṣi, Kuthumi, Kuṣīdin and Lāṅgali were Pauṣpiñji’s disciples. Their
followers and their followers’ disciples further raised the number of
compilations. 6
Hiraṇyanābha’s wise disciple, Kṛti by name, taught twenty-four compilations to
his disciples. 7
They, too, split the Sāma Veda into many branches. I’ll now describe the
compilations of the Atharva Veda. Sumantu was a brilliant sage. 8
He taught the Atharva Veda to his disciple Kabandha, who divided it in two
and gave these to Devadarśa and Pathya. 9
Devadarśa’s disciples included Maudga, Brahmabali, Śaulkāyani and Pippalāda,
best of sages. 10
Pathya had three disciples who also made compilations, brahmin: Jājali,
Kumudādi, with Śaunaka as the third, brahmin. 11
Śaunaka split his part in two and gave half to Babhru, and the second he gave to
his follower named Saindhava. 12
Mañjakeśa further divided the Veda he received from Saindhava into two.
Sections dealing with astrology, rules governing the sacrice, mantras, 13
With incantations as the fourth and spells for dispelling evil as the fth—these
are the major divisions of the Atharva Veda. 14
The purāṇas
Vyāsa, skilled in the import of the purāṇas, compiled these texts from myths and
legends, verses and historical accounts. 15
The great sage then conferred this purāṇic compilation on his famous disciple,
Romaharṣaṇa the bard. 16
Romaharṣaṇa had six disciples: Sumati, Agnivarcas, Mitrāyu, Śāṃśapāyana,
Akṛtavraṇa and Sāvarṇi. 17
Akṛtavraṇa, scion of Kaśyapa, Sāvarṇi and Śāṃśapāyana were the creators of
three root compilations, and Romaharṣaṇa’s was the fourth. 18
This, the Viṣṇu Purāṇa, is based on these four compilations, sage. 19
The rst of all the purāṇas is said to be the Brahma, but eighteen are
enumerated by experts in the eld: 20
The Brahma, Padma, Viṣṇu, Śiva and the Bhāgavata. The Nārada isanother,
with the Mārkaṇḍeya as the seventh, 21
The Agni is eighth, Bhaviṣya the ninth, the tenth is the Brahmavaivarta and the
Liṅga is eleventh. 22
The Varāha is the twelfth and the Skanda is thirteenth. The fourteenth is the
Vāmana, and the Kūrma is the fteenth. These are followed by the Matsya,
Garuḍa and Brahmāṇḍa purāṇas. 23
The rst creation of the world, the subsequent re-creations, the genealogies of
the patriarchs, the Manvantaras and accounts of royal dynasties are found in all
these texts. 24
The purāṇa that I’m teaching you, Maitreya, is known as the Viṣṇu and islisted
after Padma. 25
Lord Viṣṇu is mentioned at every stage, including the creation, re-creation,
genealogies, Manvantaras and the rest without exception, best of brahmins.26
The four Vedas, the six Vedāṅgas, Mīmāṃsā, Nyāya, the purāṇas and Dharma
Śāstras make up the fourteen branches of knowledge. 27
The Āyur, Dhanur and Gāndharva Vedas, with the Artha Śāstra as the fourth,
make eighteen in all.4 28
You should know that sages are of three descriptions: rst are brahmin sages,
then come divine sages and after them are royal seers. 29
Thus, I’ve described the branches of the Vedas and their subbranches,
thecreators of each and the reason they’re divided. 30
The same division into branches is carried out in every Manvantara. 31
As the primal Veda is eternal, these branches are merely dierences
inappearance, brahmin. 32
I’ve told you all you asked about the Vedas. What else shall I tell you now,
Maitreya? 33
So ends Chapter Six in Book Three of the glorious Viṣṇu Purāṇa.
7. How to escape death: Yama’s song
Maitreya:
You’ve told me precisely all I asked about, my guru, but please tell me one more
thing I’d like to hear. 1
Seven continents, great sage, the underworlds and seven realms all lie within the
egg of Brahmā. 2
This whole world is lled with living things: small, smaller and the smallest, as
well as large, larger and the largest. 3
There’s not one-eighth of an inch where living creatures, tied by bonds
ofkarma, are not found, great sage. 4
Yet all fall prey to Yama, Lord of Death, and when their lives are at an end,
master, he drags them o for torture. 5
And when they’ve been released from hell, they’re born again among the gods or
some other class of being, or so the scriptures say. 6
I’d like to hear about pure conduct by which we may escape from Yama’s grip.
Pray speak on this. 7
Parāśara:
Big-hearted Nakula once asked the same of his grandsire, so now you’ll hear
what Bhīṣma said to him.5 8
Bhīṣma:
Long ago, a friend of mine, a brahmin from Kaliṅga, had come to visit me, dear
boy. He said that he’d once asked this very question of a sage who knew his
former lives. 9
That sage described the current state, and how things would be in future, and
everything took place exactly as he foretold. 10
Filled with faith, I asked the brahmin more about it, and I’ve seen nothing
anywhere that contradicts his words. 11
This is what he told me when I asked him long ago, recalling what that sage had
said to him. 12
This man who recalled his former lives revealed to him a secret most profound.
It was this dialogue between Lord Yama and his minion that I’llnow repeat for
you. 13
The Kaliṅgan:
Seeing his minion with noose in hand, Yama whispered in his ear,
‘Leave the devotees of Madhusūdana alone, for I’m the lord of all,
excepttheVaiṣṇavas.14
I was told by Brahmā, the disposer revered by hosts of gods, to govern (yam)
every being in this world according to their deeds, both good and bad. But I
myself am subject to my guru, Hari, and cannot act alone. When it comes to
governance, Viṣṇu is my superior. 15
Just as gold is all one kind, but may be crafted into bracelets, bands andearrings,
in that same way, Hari is present in all the deities, animals, mortals and the rest.
16
Just as drops of water, drawn from earth by wind, return to earth when the wind
subsides, in that same way, deities, animals, mortals and the rest, separated on
account of their impure qualities, are in the end united with that eternal being.
17
A mortal who understands this highest truth and bows to Hari, whose lotus-like
feet are worshipped by the hosts of gods, is freed from all the bonds of sin. Avoid
such persons, as you would a re that’s fed with oil, and continue on your way.’
18
When Yama’s servant, noose in hand, heard his master’s words, he asked the king
of justice, ‘Tell me, master, how shall I know a devotee of Hari, the arranger of
the universe?’ 19
Yama:
One who never strays from traditions of his community, who is equally disposed
to friend and foe, who takes nothing, harms no-one and is pure of mind—know
him to be a devotee of Viṣṇu. 20
One whose self remains unstained by lth and folly in the age of Kali, whose
thoughts are pure, always holding Janārdana in his heart when delusion ends—
know him to be a faithful devotee of Hari. 21
One who nds another’s hidden gold yet thinks it no better than a straw, and
one whose heart is always set on the lord alone—know that ne being to be a
devotee of Viṣṇu. 22
Where, on the one hand, is Viṣṇu, a mountain of purest crystal, and on the
other, the selshness and sundry faults that ll the hearts of men? The heat
produced by blazing res will not be found in webs of cooling moonbeams.23
Vāsudeva always occupies the heart of one whose mind is pure, seless, tranquil,
of unblemished conduct, a friend to all, whose words are kind and benecial and
who resists the lure of fame. 24
When eternal Viṣṇu dwells within a person’s heart, he seems to all the world to
be resplendent, as a śāla sapling’s beauty betrays the splendid essence of the
earth beneath it. 25
Keep well away, my servant, from those whose sins have been assuaged
by obligatory and voluntary acts of penance, whose hearts are daily xed on
Viṣṇu and who are free from folly, selshness and pride. 26
If Lord Hari, beginningless and eternal, bearer of the sword, the conch and
mace, abides in a person’s heart, his sins are destroyed by Viṣṇu, conqueror of all
misdeeds, for how can darkness reign when the sun is shining? 27
The eternal lord will not be found in the heart of one who steals another’s
wealth, who harms a living thing, whose speech is false or harsh, who’s proud of
shameful deeds or harbours impure thoughts. 28
Janārdana dwells not in the heart of the rogue who eyes another’s wealth, the
wicked man who vilies the good, he who neglects the sacrice or gives nothing
to the worthy. 29
A deceitful man who begs a loan from his bosom friend, kinsman, spouse, son,
daughter, father, mother or servant—recognise that such a lowly wretch is not a
devotee of Viṣṇu. 30
Of impure thought, attached to vice, ever smitten by the company of the vulgar
and inuential and who daily exerts himself in wicked ways—this bestial being
isn’t Vāsudeva’s devotee. 31
‘This whole world, including me, is Vāsudeva, the ultimate being, the highest
lord, the One’—when such pure thoughts as these reach eternal Viṣṇu in their
hearts, let those people be and pass them by. 32
Keep well away, my servant, from sinless men who say, ‘Lotus-eyed Vāsudeva,
Viṣṇu, supporter of the world, eternal bearer of the conch anddiscus, be my
refuge!’ 33
Don’t go near that worthy man in whose heart the everlasting being abides, for
he is destined for a realm that’s dierent from mine, as my power is checked by
Viṣṇu’s discus. 34
The Kaliṅgan:
Such was the command that the god of death, the Sun’s own son and lord of
justice, made to his emissary. This is what the sage told me, and I’ve told you,
best of Kurus, exactly what he said. 35
Bhīṣma:
Thus spoke my friend in former times, Nakula, the kind-hearted brahmin from
Kaliṅga. 36
I’ve relayed the whole account to you, dear boy, as is tting, since Viṣṇu isthe
only means of rescue from the ocean of saṃsāra. 37
The minions with their staves and ropes, Yama himself and the torments he
inicts, hold no fear for those whose inner self is always xed on Keśava. 38
Parāśara:
In answer to your question, sage, I’ve retold in full this song of Yama, theSun’s
own son. What further would you like to hear? 39
So ends Chapter Seven in Book Three of the glorious Viṣṇu Purāṇa.
8. The four communities
Maitreya:
Tell me, master, how those who wish to ee saṃsāra worship the divine lord,
the ruler of the world. 1
I’d also like to hear about the fruits of praising Govinda, sage, won by those
intent upon such practices. 2
Parāśara:
The question you’ve just asked was also put to Aurva by Sagara, that great sage.
Listen and I’ll tell you what he said. 3
Bowing deeply, Sagara questioned Aurva, the scion of Bhṛgu, about the perfect
way to worship Viṣṇu, best of sages, 4
And the benets that people gain by doing so. Now listen to his reply, Maitreya.
5
Aurva:
When Viṣṇu is praised, one gains one’s wishes in this world, and then inheaven
as sought by blessed ones, and nally supreme nirvāṇa. 6
One receives whatever reward of any size, great or small, that one desires, your
majesty, when one worships everlasting Viṣṇu. 7
Since you ask, ruler of the earth, I’ll tell you how he’s worshipped and the
rewards that result therefrom, so listen: 8
Viṣṇu, the highest being, is worshipped by a person who practises the traditions
of his community; there’s no other path that pleases him. 9
The sacricer worships him, as does one who oers prayers, sire. But harming
others injures Hari, too, because he’s everything. 10
Janārdana is therefore worshipped by any person of good conduct who follows
the traditions and the practices set down for his community. 11
A brahmin, kṣatriya, vaiśya or śūdra, sire, who’s intent upon his duties worships
Viṣṇu; there is no other way. 12
Keśava is pleased by one who doesn’t curse or lie or slander, which might upset
another being. 13
He is pleased by one who doesn’t covet another’s wife or goods, and never thinks
of doing harm, your majesty. 14
Keśava’s pleased by one who doesn’t strike or kill a living thing, sire. 15
Govinda’s pleased by one who’s always keen to serve the gods, the brahmins and
his guru, sire. 16
Hari’s ever gratied by one who wants the welfare of all beings, as for his son or
for himself. 17
Viṣṇu’s always pleased by one whose mind is free from faults like anger, and
whose thoughts are without stain, your majesty. 18
One who undertakes the duties of his community and stage of life, as ordained
by scripture, sire, worships Viṣṇu; there is no other way. 19
The practices of the four communities
Sagara:
As this is so, I wish to hear about the duties of each community and stage of life.
So, tell me all, you brahmin hero. 20
Aurva:
Listen well while I explain the duties of the brahmins, kṣatriyas, vaiśyas and
śūdras in that order. 21
A brahmin, intent upon the study of the Vedas, should practise generosity and
worship gods with sacrices. He should always be supplied with water and
maintain the sacred res. 22
To earn a living, he may perform a sacrice for others or do some teaching. He
may accept donations as bets a brahmin because he is respected. 23
He should act to benet all beings and disadvantage none, because his greatest
treasure is benevolence to everything. 24
A brahmin should be equally disposed towards a rock and to a jewel belonging
to another man. It’s also been prescribed that he approach his wife at the proper
season, sire. 25
A kṣatriya should willingly make donations to the brahmins, and such a king
should oer various sacrices and undertake the study of the Vedas. 26
Military life and defence of the realm are his principal occupations, but his
primary duty is the protection of the world. 27
A king fulls his duty by defending his dominion and, on that account,
aportion of the merit of the sacrice and other rituals accrue to him. 28
By punishing the wicked and protecting virtuous people, a king who keeps each
order in its place attains the place in heaven that he desires. 29
Brahmā, universal grandsire, gave the occupations of animal husbandry, trade
and agriculture to the vaiśya, sire. 30
Study, sacrice and generosity are also duties ordained for him, as well as the
performance of regular and occasional rites. 31
The śūdra’s intended duty is to serve the twice-born orders, and sustain himself
thereby, or with income raised from trading or practising a craft. 32
The śūdra makes donations and oerings of cooked food, and performs each
ritual for his forebears, or hires another to perform them for him. 33
Acquisition of wealth for the support of their dependants, approaching wives at
the proper season, sire, 34
Compassion towards all creatures, patience, humility, truth, purity, resilience,
cheerfulness, eloquence, 35
Friendliness, generosity and kindness are said to be the virtues for every order,
sire. 36
These are also features common to every stage of life. Now hear about the
virtues and the practices to be followed by brahmins and the others in times of
strife. 37
It’s said a brahmin may adopt the practices of a kṣatriya or a vaiśya in a crisis, and
a vaiśya may adopt a kṣatriya’s ways, but neither a kṣatriya nor a vaiśya may adopt
the practices of a śūdra if it’s possible to avoid them, sire. 38
If they must adopt another’s ways in times of crisis, then they shouldn’t mix the
practices of dierent orders. 39
I’ve told you all about the duties of each community. Now listen while Idescribe
the duties for each stage of life. 40
So ends Chapter Eight in Book Three of the glorious Viṣṇu Purāṇa.
9. The four stages of life
Aurva:
Once he’s been invested with the sacred thread, sire, a boy should live in his
guru’s home as a devout brahmacārin, a celibate student, intent on mastering
the Vedas. 1
Pure in conduct, he should serve his master, observe the vows and study with all
his heart. 2
At dawn and dusk, he should devoutly venerate the sun, attend the sacred re,
your majesty, and pay homage to his guru. 3
He should stand when his guru stands, walk when he walks and sit below his
guru when he sits. The disciple should do nothing to upset his master, best of
kings. 4
When directed, he should chant the Veda before his teacher, with his mind on
nothing else. With permission, he may eat the food received as alms. 5
He should bathe in water that his teacher used for washing, then bring him
rewood, water and other requisites each morning. 6
When he’s nally mastered the appropriate Veda and received his guru’s blessing,
having recompensed him fully, that learned man may then become a
householder. 7
He should take a wife with proper rites and, having earned some money through
his eorts, he should diligently full the duties of that station,sire. 8
He should honour his ancestral spirits with oblations, the deities with sacrices,
guests with food, sages with recitation, the progenitor Brahmā with ospring, 9
All living creatures with oerings and all the world with kindness. Suchaperson
reaches those heavenly realms that are won through one’s own actions. 10
Some wandering brahmacārins live on alms, after which they establish their own
households. 11
These brahmins journey widely in accord with Vedic teaching, to bathe atsacred
fords, master, and to see the world. 12
For those who roam with neither home nor food, nding shelter where they can
at dusk, the householder oers sustenance and refuge. 13
To his home he welcomes guests with kindly words, sire, oering a bed, aseat
and food to eat. 14
When a traveller turns with disappointment from a person’s door, he leaves his
misdeeds with the householder and takes that person’s good luck withhim. 15
In the homes of virtuous people, one meets neither disrespect, pride, deceit,
regret, harm nor insult. 16
A householder who follows these noble precepts to the letter will be released
from all his bonds and ascend to the highest realms. 17
In ripe old age, your majesty, a householder who has done his duty should
venture to the forest, leaving his wife in the care of his sons, or he may take her
with him. 18
There, that sage should live on leaves and roots and berries, his hair and beard
and matted locks untended. He’ll sleep directly on the ground, sire, welcoming
all comers as his guests. 19
He’ll fashion upper and lower garments from skins, or kāsa and kuśa-grass, your
majesty. It’s ordained that he should bathe three times a day. 20
It’s prescribed that he should worship deities with re sacrices, sire, honour all
who come as guests and oer food to mendicants. 21
It’s ordained that he should rub his limbs with forest oils and, during his
austerities, your majesty, he must endure the heat and cold and othertrials. 22
The forest-dwelling sage who takes this course with self-restraint burns away his
misdeeds like a re, and wins the everlasting realms. 23
The fourth stage, that of mendicant, is mentioned by the wise, your majesty.
Listen while I describe it. 24
One who sheds aection for his sons, possessions and his wife, sire, should begin
the nal stage of life, freed from all his selshness. 25
He should forsake the threefold goals—love, wealth and virtue—and other
undertakings, your majesty, and be just as well disposed to friends and foe and
other living things. 26
Restrained in voice and thought and deed, he’ll not harm a womb-born being,
or one that’s hatched or any other, while renouncing all attachments.27
He’ll stay in a village for just one night, or in a city for ve, lest he start tolike or
loathe them. 28
To support himself, he’ll visit the homes of the rst three orders to ask for food
when the res are out and the people fed. 29
Having cast o desire, anger, pride, delusion, greed and every other fault, he’ll
become a seless mendicant. 30
A sage who roams without a threat to any creature is not threatened bythem in
turn. 31
The brahmin lights a sacricial re within his body and makes oblations to it
through his mouth with any food that he has come by. With this body, amass of
re, he proceeds to heavenly realms. 32
A stainless brahmin who attains the state of liberation that I’ve described, xed
on the thought of his own resolution, will reach the tranquil realm ofBrahmā,
which shines like a light that needs no fuel. 33
So ends Chapter Nine in Book Three of the glorious Viṣṇu Purāṇa.
10. Birth and marriage
Sagara:
You’ve described the fourfold stages and the duties of each community, best of
brahmins. Now I’d like to hear about the rituals folk perform. 1
Tell me all about the regular and occasional rites and those performed by people
with a special need, outstanding Bhṛgu, as you know it all, or so it seems to me. 2
Aurva:
I’ll now describe the regular and occasional rites you’ve asked about,
yourmajesty, so listen carefully. 3
A father should perform the entire cycle of birth rituals, as well as a joyous
śrāddha, when a son is born. 4
He should oer food to pairs of brahmins facing east, sire, and, according to his
means, sacrice to the gods and ancestral spirits, as bets the twice-born orders. 5
Filled with joy, he should oer riceballs mixed with yoghurt, dates and barley to
the Nāndīmukha spirits, sire, with the tips of those ngers sacred to the gods, 6
or with the root of his little nger, sacrosanct to Brahmā. He should then
perform all the rites and circumambulations to ensure the child will come of age,
your majesty. 7
Following that, on the tenth day, the father should name the child. The rst part
should be a deity’s name, and the second should bet a person, such as śarman
or varman, ‘prosperity’ or ‘defence’. 8
Śarman is said to be for brahmins and varman for kṣatriyas, while gupta and
dāsa, ‘protected’ and ‘servant’, are best for vaiśyas and for śūdras. 9
He shouldn’t choose a name that has no meaning, is unattested, vulgar, unlucky
or unsuitable, and it should have an even number of syllables. 10
He should choose a name that’s not too long or short. It shouldn’t have too
many long vowels but be easy to pronounce and end in a short vowel. 11
Following this, after the child has been blessed with successive rites, he should
start his education in his guru’s home in accordance with tradition, as I’ve
described. 12
Marriage
Once his education is complete and he has recompensed his guru, your majesty,
if he wants to be a householder, he should marry. 13
Alternatively, he may remain a brahmacārin, having taken tting vows, and
serve his guru, his guru’s sons and dependants. 14
He may decide to be an ascetic in the forest or a mendicant. Whichever path he
takes, sire, he should abide by his decision. 15
He should wed a girl one-third his own age, who’s neither bald nor hairy, dark
nor pale. 16
He shouldn’t wed a girl who was born a cripple, has extra limbs or is impure,
hirsute, low-born or sickly, 17
Or wicked, rude or who inherited deformity from her father or her mother,18
Who has signs of a beard or a mannish appearance or who mumbles, shrieks or
whispers. Nor should he wed a girl who blinks too much or whose eyes are
bulging. 19
Nor should he wed a girl with hairy legs, thick ankles or dimples in her cheeks
when laughing. 20
A wise man should never wed a girl with rough skin, white ngernails, redeyes,
pudgy hands or fat feet. 21
Nor should he wed a girl who’s too short or tall, whose eyebrows meet, whose
teeth protrude or have gaps between them. 22
In accordance with tradition, your majesty, a householder should wed a girl ve
degrees removed on his mother’s side and seven on his father’s. 23
Dierent forms of marriage are attributed to Brahmā, the deities, sages,
patriarchs, demigods, gandharvas and rākṣasas, with paiśācas as the eighth and
vilest form. 24
One should marry according to whichever form great sages recommend for one’s
community, avoiding all the others. 25
When a man becomes a householder, he should wed a girl who practises virtue at
his side. This custom, closely followed, yields magnicent rewards.26
So ends Chapter Ten in Book Three of the glorious Viṣṇu Purāṇa.
11. Rituals of the householder
Sagara:
I’d like to hear about the proper conduct of a householder, sage, adhering to
which he’ll never be excluded from this world or the next. 1
Aurva:
Listen, your majesty, to the marks of proper conduct. Anyone who follows these
will conquer both the worlds. 2
Sādhus are faultless, holy men. Sat is another word for sādhu, and the behaviour,
ācāra, of such beings is called sat-ācāra, ‘good conduct’. 3
The seven sages, Manus and patriarchs, sire, both taught and practised such
behaviour. 4
The wise person wakes at the Brāhma-muhūrta, ‘the hour of Brahmā’, ninety
minutes before the dawn, when his mind is clear, your majesty. When he’s wide
awake, he should meditate on virtue, prosperity and the obstacles to both. 5
He should also meditate on love in forms that don’t conict with other goals
and should regard these threefold aims of life as equally important toovercome
all obstacles, both visible and invisible. 6
He should abandon wealth and love if they conict with virtue, sire, but may
depart from virtue if it leads to misery or oends against society. 7
Following this, after rising in the morning, your majesty, he should venerate the
sun. 8
Leaving the village in a south-westerly direction, he should relieve himself at a
distance further than an arrow ies. 9
After washing his two feet, he should discard the dirty water in the courtyard of
his house. 10
A wise man never urinates on his shadow or that of a tree or in the direction of a
cow, the sun, a re, the wind, his guru or a member of the twice-born orders. 11
Nor should he defecate or urinate on cultivated land, in a eld of corn, acow-
pen, in an assembly, on a road, in a river or at a sacred ford, you bullamong men,
12
Nor should he defecate or urinate in water, on a riverbank or cremation ground.
13
During the day, a wise man should urinate facing north, and at night the
opposite direction, except in an emergency, your majesty. 14
Spreading grass on the ground and placing his clothes on his head, heshouldn’t
tarry or engage in conversation. 15
He shouldn’t use earth from an anthill, or dug up by rats, or taken from water,
or used by someone else for cleaning, or left over from plastering ahouse, 16
Or cast up by worms or turned by a plough, sire, but should avoid these types of
earth to clean himself. 17
He should use one handful of earth to clean his penis, three for his anus, ten for
his left hand and seven for both hands, your majesty. 18
He should rinse his mouth with clear, odourless water, free from froth and
bubbles. With a steadied mind, he should use more earth again. 19
When he’s cleaned his feet and rinsed them, he should take three sips ofwater
and wash his face twice over. 20
Next, he should splash water on the orices of his head —the eyes, ears and
nostrils—and on his crown, arms, chest and navel, sire. 21
When he’s nished washing, he should tidy up his hair and place a tilak on his
forehead before a mirror with a stalk of dūrvā-grass or something similar. 22
Daytime rituals
In accordance with the practices of his community, sire, he should start to earn
some money to support himself and carry out the sacrices, lled with faith. 23
Since these rituals, based on oerings of soma, foods and butter, are undertaken
to bring folk wealth, he may try to earn a living from them. 24
g y y g
Before conducting regular sacrices, he should bathe in the water of ariver great
or small, a pool or mountain stream. 25
He may wash himself on land with water from a well, or with water brought for
bathing from a nearby source. 26
After he has washed, donned fresh clothes and calmed his mind, he should make
libations to the gods, the sages and ancestral spirits with those parts ofhis hand
sacred to each. 27
He should make three libations of water to please the gods, the same for the
sages according to propriety and one for Brahmā the progenitor. 28
He should also make three oerings of water to please his ancestral spirits, sire,
including his grandfathers and great-grandfathers. 29
With his mind still focused, he should make oerings to his paternal
grandmother, her father and his father with the forenger sacred to each, and, if
he so desires—listen to me— 30
To his mother, maternal grandmother, her mother, his guru’s wife, his guru, his
maternal uncles and other kin, to his dearest friends and to the king, your
majesty. 31
Once he has propitiated the deities and the rest, if he wishes, sire, he may recite
this prayer and oer water for the benet of all beings: 32
‘Gods, demigods, yakṣas, nāgas, gandharvas, rākṣasas, paiśācas, guhyakas,
siddhas, kūṣmāṇḍas, trees, birds, 33
Those animals that live in water, on land or in the air—may all these beings be
satised at once by this water that I oer. 34
This I do to benet all those beings enduring torment in the hells. 35
Those who are my kin and those who aren’t, those who were my kin in previous
lives and any beings who desire an oering of water from me—may they all be
satised! 36
May these drops of water that I oer relieve those beings beset by thirst and
hunger wherever they may be.’ 37
A person may propitiate this whole world with the voluntary libations I’ve
described, your majesty, and, having done so, may acquire the merit that arises
from beneting the world, blameless monarch. 38
Having duly made these oerings, lled with faith and taking water for himself,
he should cup his hands and oer it to the sun: 39
‘I bow to the shining one, the Absolute, the brilliant sun whose energy comes
from Viṣṇu, who enlivens the world, the pure stimulator who grants the reward
of sacrices.’ 40
Following this, he should perform a domestic ritual, worshipping his tutelary
deity with oerings of water, owers, incense and the rest. 41
Before all else, he should perform a re sacrice for Brahmā. 42
He should reverently oer an oblation to the progenitor, the household deities,
Kāśyapa and Anumati in succession. 43
He should then pour the remaining water as a libation to the Maṇika and
Parjanya rain gods, at the door of his house to Dhātṛ and Vidhātṛ and at its
centre to Brahmā. 44
Now, tiger among men, you’ll hear about the household deities of the four
directions. 45
A prudent man should oer food left over from the sacrice to Indra, Yama,
king of justice, Varuṇa and Indu the Moon in the east and other directions in
succession. 46
In the north-east corner, a wise person should scatter an oering of food for
Dhanvantari, the heavenly physician, then oer some to Viśvadeva. 47
In the north-west corner, he should oer food to Vāyu, god of winds, then to
each direction, to Brahmā, the sky and sun, which is the source ofeverything. 48
He should oer food to all the deities and other beings, the universal lords,
ancestral spirits and Yakṣman, god of tuberculosis, your majesty. 49
Bringing other foodstus, a wise person may make an oering with afocused
mind to all the other beings on a clean patch of ground if he sodesires. 50
‘Deities, humankind, animals, birds, siddhas, hosts of yakṣas, nāgas andDaityas,
spirits of the dead, paiśācas, trees and all those who desire thefood I oer, 51
Ants, worms, moths and other insects—hungry and bound by bonds of karma
—may they all be sustained by this and may they all be happy. 52
I place this food upon the ground to nourish those who have no mother, father,
family, sustenance or the means of preparing it, and may they all be satised and
gladdened! 53
Since all creatures, this food, Viṣṇu and I are one, I make this oering, aform of
every being, to benet them all. 54
Here I scatter food to nourish living beings of fourteen kinds and all the
gathered hosts of creatures. May they all rejoice!’ 55
Reciting this prayer, a person lled with faith should cast some food upon the
ground to benet each living thing, because the householder is the refuge of
them all. 56
Following this, one may place some food upon the ground for dogs, birds,
untouchables and other fallen and unworthy people. 57
Hospitality
After this, he should stand in the courtyard of his house for as long as it takes to
milk a cow, or longer if he so desires, to wait for any visitors. 58
He should warmly welcome any guest who comes, oer him a seat and allow
him to wash his feet. 59
He should sincerely oer food and ask and answer questions in a civil manner.
When the visitor departs, the householder should show respect by seeing him on
his way. 60
He should also duly welcome any guest whose clan and name he does not know,
who comes from far away or who lives in another village. 61
One who feeds himself but doesn’t honour hungry guests who have no kin or
come from a distant region goes to hell. 62
Without asking which branch of the Veda he recites, or about his lineage,
religious practice or family, a householder should regard a guest as Brahmā, the
deity born of the golden egg. 63
To benet his ancestors, sire, he should accommodate one additional brahmin
from the same locality as himself, whose conduct and lineage are known, in
order to perform the ve required sacrices. 64
Taking a serve of grain, he should cry ‘Come!’, your majesty, and oer it to a
brahmin who is expert in the Vedas. 65
He should also give three serves to mendicants and brahmacārins. Theprudent
man should give generously, in accordance with his wishes, ifhe can aord to do
so. 66
One should honour these four as guests, including the mendicants mentioned
earlier. By doing so, he acquits his debt to humanity and thesacrice. 67
A guest who turns from a house to go elsewhere, his hopes frustrated, leaves his
sins with the householder and takes that person’s good luck withhim.6 68
Brahmā the progenitor, mighty Indra, Agni, god of re, the host of Vasus and
the Sun are all present in the person of a guest, sire, and eat the food he eats. 69
That’s why you should always do your best to honour guests. One who eats
without oering food to guests will feed on suering alone. 70
The householder should next give sanctied food to those daughters who still
live with him, the aicted, pregnant, elderly and the young, while he himself
eats last. 71
One who dines before these others commits a grave misdeed and, when he dies,
he’ll go to hell and live on nothing but phlegm. 72
One who eats without bathing rst will feed on lth; without a prayer, on pus
and blood. One who eats unsanctied foods will drink urine, and one who eats
before the young and others will swallow excrement. 73
Listen therefore, your majesty, to how a householder should eat, and how, when
eating, he may avoid the bonds of sin. 74
And how in this life he may enjoy unequalled health, increased vigour, anend to
strife and his enemies’ demise, your majesty. 75
The midday meal
After he has duly bathed and propitiated the gods, the ancestors and sages, the
prudent householder, wearing an appropriate gemstone on his nger, may eat, 76
But only after he’s said his prayers, made an oering to the re, changed his
clothes, your majesty, and oered food to guests and brahmins, elders and
dependants. He should wear some pleasant scent and a tting garland,sire. 77
He shouldn’t eat while wearing just a single robe,7 or while his hands or feet are
wet, your majesty. With a clean and cheerful visage, he should face one cardinal
point or other: 78
East or north are best. Let his mind not dwell on other matters, and let his food
be tting, wholesome and prepared with purest water. 79
Food should not be accepted from those of loose morality, be unattractive or
unconsecrated. The householder should oer food to hungry students. 80
He may then dine cheerfully from vessels clean and suitable, your majesty. 81
He shouldn’t eat from dishes on a stool, in an improper place, sire, or at
improper times, or with a troubled mind, rst having oered the best part to the
re. 82
His food should be sanctied with mantras, be suitable and be fresh on the day,
your majesty, except for fruit and meat and varieties of dried vegetables.83
Dates and thickened treacle are also excepted, sire. He should never eat anything
from which the essence has been extracted. 84
A discerning person should eat without leaving anything over, sire, except for
honey, water, yoghurt, butter or barley grits. 85
With his mind on what he’s eating, he should rst take something sweet, then
eat something sour or salty as the middle course, followed by pungent or
astringent foods. 86
One who begins and ends a meal with liquids, taking solid food between, will
never be deprived of health or strength. 87
One should take ve mouthfuls of wholesome food like this, in silence, without
complaint or conversation, in order to sustain himself. 88
When he’s nished eating and rinsed his mouth, facing east or north, heshould
duly rinse his mouth a second time and wash his hands below the wrist. 89
Content, his mind at rest and seated comfortably, he should turn his thoughts to
his tutelary deities. 90
‘May re, stirred by wind, reduce this food to earthy elements, and in the space
that air provides, digest it, and may I be satised. 91
May this food, when digested, replenish the elements of earth, water, re and
wind within me, and may I enjoy unbroken happiness. 92
May this food vivify the ve vital airs, prāṇa, apāna, samāna, udāna and vyāna,
and may I enjoy unbroken happiness. 93
May the res known as Agasti, Agni and Vaḍavā digest all the food I’ve eaten.8
May they grant me the happiness that arises from the digestion ofthat food, and
may I be free from physical aictions. 94
Viṣṇu, primary being and universal lord, is embodied in all the senses and in
everybody. By this truth, may all the health-giving food I’ve eaten be digested. 95
Viṣṇu is consumer, food and digestion. By this truth also, may all the food I’ve
eaten be digested.’ 96
Having made this prayer, one should rub his stomach with his hand, then
eagerly devote himself to relaxation. 97
Dusk: The sandhyā rituals
One should spend the remainder of the day engaged in pastimes endorsed by
proper scriptural authority and which don’t conict with the path of virtue,
after which one should perform the sandhyā rituals with devotion. 98
At day’s end, a wise person should duly undertake these rites as the sun goes
down, and in the morning before the stars have faded, having properly rinsed his
mouth, your majesty. 99
The two sandhyā rituals should always be performed, sire, except when ababy is
being born or at a time of impurity, anxiety, illness or danger. 100
One who rises after the sun, or retires before it sets, is obliged to perform some
penance, unless he is unwell. 101
Having risen before the sun, sire, one should perform the sandhyā ritual, and,
before he sleeps, the ritual suited to the dusk. 102
Wicked folk who fail to oer these at dawn and dusk go to Tāmisra, the hell of
darkness, sire. 103
In the evening, furthermore, a householder’s wife should oer food to the
Viśvadevas without a mantra, sire. 104
At that same time, she should scatter food for dog-eating śvapacas and other
untouchables. 105
A wise person should hospitably honour a guest who arrives at that hour, to the
best of his ability, with water for washing his feet, a seat, a polite bow and words
of welcome. He should then oer him food and a bed, your majesty. 106
The sin of turning back a guest arriving after sunset is eight times greater than
that of refusing one who comes in daylight, sire. 107
One should therefore honour guests who come at night with every eort, sire, as
when such guests are welcomed, all the gods are honoured. 108
One should try to please a guest as much as possible by oering rice, vegetables,
water, a bed, a mattress or just a place on the oor. 109
Night: Marital relations
In the evening, when he has washed his feet and all his body, and has nished
dinner, sire, the householder should retire to a sturdy woodenbed. 110
He shouldn’t sleep on one that’s narrow, broken, uneven, dirty, bug-infested or
lacks a bedspread. 111
They recommend that he should sleep with his head to the east or south, sire, as
any other direction is unhealthy. 112
It’s also recommended that a man approach his wife at the proper season, sire,
under an asterism with a masculine name, at an auspicious hour and on even
nights. 113
One should not approach a woman who hasn’t washed or is unwell,
menstruating, unattractive, angry, unsuitable, pregnant, 114
Unskilled, has another lover, is not aectionate, is the wife of another man, is
hungry or has overeaten. He himself should have these qualities: 115
Having bathed, and wearing garlands and some fragrance, he should show
aection, being neither full nor hungry, and approach intercourse with love and
passion. 116
On the eighth and fourteenth days of the lunar month, and on days of the new
and full moon, sire, and when the sun rst enters a sign of the zodiac— 117
A person who enjoys oil, women or meat on these days proceeds after death to a
hell realm where he’ll feed on excrement and urine. 118
On all such days, therefore, wise, self-restrained men devote themselves to holy
scripture, divine sacrice, meditation and prayer. 119
There should be no intercourse in a vagina other than a woman’s, or in an orice
other than a vagina, or under the inuence of drugs, or in the home of a deity,
brahmin or guru, 120
Or at sacred sites, public squares, riverbanks, assembly rooms, crossroads,
cremation grounds or in groves or water, sire. 121
A wise person should avoid intercourse during all the days I mentioned and
during twilight, sire, or he’ll be punished with urine and faeces in the next world.
122
Intercourse at any of these times is unproductive, and during the day it’s simply
wrong, your majesty. Sex on the ground makes people sick, and sex in the water
is not recommended either. 123
One should never approach another man’s wife for intercourse, or even
contemplate it, let alone discuss it with her, as this will weaken his bones and
joints. 124
One who has enjoyed the wife of another man will be punished in both worlds:
in this, his life is short, and in the next, he’ll go to hell. 125
Bearing all this in mind, a wise man may approach his wife in season, when she is
free from all the states I’ve mentioned and if she’s in the mood, even if the
timing is not exactly right. 126
So ends Chapter Eleven in Book Three of the glorious Viṣṇu Purāṇa.
12. The conduct of the wise
Aurva:
The householder should worship gods, cattle, brahmins, holy men, the elderly
and his teachers. Twice a day he should perform the sandhyā rituals and re
sacrices. 1
A prudent person should always wear garments that have no holes, take
medicine as recommended and carry gemstones for protection. 2
With clean and freshly pomaded hair, a man should always wear a pleasant scent
and dress in tasteful garments with attractive garlands of white owers. 3
He should never take another’s property, or make the slightest harsh remark, but
should speak politely and truthfully, without mentioning another person’s
faults. 4
He shouldn’t covet another man’s wife, nor seek enmity with him, sire,
nor should he ride in an unsafe vehicle or rest in the shade of an
overhangingcli. 5
Those who are odious, wicked, drunk, aggressive or louse-infested, prostitutes
and their clients, the lowly, liars, wastrels, slanderers and cheats— 6
A wise person should befriend none of these, nor should he travel with them
alone. 7
He should never dive into a fast-owing river, sire, or enter a burning house or
climb to the top of a tree. 8
He shouldn’t grind his teeth, pick his nose or yawn without covering his mouth,
and he should try not to sigh or cough. 9
A wise person shouldn’t laugh raucously, break wind loudly, bite his nails, snap
o stalks of grass or scratch the ground. 10
A wise man doesn’t chew his beard or crumble clods of earth. He doesn’t look at
auspicious heavenly bodies when he’s impure, master, 11
Or at another man’s wife when she is naked, or at the setting sun. Heshouldn’t
express disgust when he sees a corpse, because the odour ofthe dead arises from
the moon. 12
At night, he should always avoid crossroads, sacred trees, groves near cremation
grounds and the company of immoral women. 13
A wise man never oversteps the shadow of a sacred object, a deity, a brahmin or a
heavenly body, nor should he enter a lonely forest by himself or sleep in a vacant
house. 14
He should avoid hair, bones, thorns, lth, food oerings, ashes, cha and places
splashed with other people’s bathwater. 15
A wise person should never seek refuge with unworthy folk or amuse himself
with rogues. He shouldn’t approach wild animals, nor should he dawdle when
he rises in the morning. 16
A prudent person wastes no time when waking up or turning in, or when
standing, sitting, lying down or working, sire. 17
He should keep clear of animals with tusks and horns, your majesty, andavoid
frosts, thunderstorms and heat. 18
A wise man never bathes or sleeps or drinks water while he’s naked, nor should
he drink anything or worship deities if the top of his lower garment is loose. 19
He shouldn’t perform a re sacrice, worship the deities, undertake any other
ritual, rinse his mouth, make a speech or recite a prayer while wearing just a
single garment. 20
He should never sit with those who misbehave; decent people shouldn’t spend as
much as half a moment in such company. 21
A wise man never quarrels with superiors or inferiors, sire—marriages
andarguments are best conducted between equals. 22
A wise man shouldn’t start an argument but avoid pointless hostility; alittle loss
may be endured, but the wise reject the wealth that’s won withaggravation. 23
After bathing, a person shouldn’t wipe his limbs with a towel or with his hands
or shake his hair or rinse his mouth before he’s standing. 24
He shouldn’t sit cross-legged in the presence of important people or stretch his
legs towards them. He should kneel with modesty when he’s with his guru. 25
He shouldn’t pass auspicious or holy places or crossroads on the left, norshould
he pass inauspicious ones on the right. 26
An educated person does not spit, defecate or urinate while facing the moon,
re, the sun, water, the wind or important people. 27
He shouldn’t urinate while standing on a road, nor should he ever step over
mucus, excrement, blood or urine. 28
Clearing the throat and blowing the nose are not recommended at mealtimes,
when making food oerings, during other auspicious rituals, prayers or re
sacrices or in the presence of important people. 29
A prudent man should never disrespect women, but neither should he trust
them. He shouldn’t be impatient with them, but neither should hegrant them
authority. 30
A wise person who is attentive to correct conduct shouldn’t leave his house,
your majesty, without respectfully acknowledging the sacred images, owers,
gems, sacricial butter and venerable persons inside it. 31
He should be circumspect at crossroads and attentive towards sacrices at the
proper season. He should assist virtuous people in distress and seek the company
of the learned. 32
One who venerates the deities and sages with devotion, who oers food and
water to the spirits, and who welcomes guests hospitably, may reach the highest
realms. 33
A restrained individual whose speech is benecial, measured, kind and timely,
sire, will reach those worlds that are the source of everlasting happiness. 34
One who is intelligent, modest, patient, devout and polite, and who respects
wisdom, worthy people and his elders, will proceed to peerless realms. 35
A wise man shouldn’t study Vedas when there is unseasonal thunder or anything
inauspicious, or on days when he’s impure or during an eclipse. 36
Heaven is the least reward for that good man who calms the angry, who treats
each person as his kin, who is seless and who reassures the timid. 37
One concerned for his own welfare should carry an umbrella in rain or shine, a
stick at night or in a forest and should always wear sandals. 38
A wise man shouldn’t look up, to either side or in the distance when walking,
but should keep his eyes on the ground two paces in front ofhim.9 39
The restrained man who shuns each cause of wickedness will never know the
slightest diminution of virtue, wealth or love. 40
Sinless in the presence of the sinful, a kindly word upon his lips, a heart that’s
lled with benevolence—such a man holds liberation in the palm ofhis hand. 41
The world is upheld by the dignity of those who are always free from passion,
beyond the reach of lust and greed and anger and rmly set on perfect conduct.
42
A wise person, therefore, speaks the truth when it’s pleasing to another, but
when the truth is painful, he stays silent. 43
He shouldn’t speak if he thinks his words are merely pleasant but unhelpful. It’s
better to oer something benecial even if it’s hard to hear. 44
A wise man strives with body, voice and mind for the benet of living beings in
this world and the next. 45
So ends Chapter Twelve in Book Three of the glorious Viṣṇu Purāṇa.
13. Rituals relating to birth and death
Aurva:
When a son is born, it’s recommended that a father bathe himself fully clothed,
after which he should undertake those rituals pertaining to the birth and a
śrāddha betting the occasion. 1
After he has respectfully circumambulated the deities associated with even days
and the ancestral spirits, he should honour brahmins and oer food with his
mind on this and nothing else. 2
Facing east or north, he should oer food such as yoghurt, whole grains of barley
and dates with that part of his hand or body sacred to each deity, your majesty. 3
As the host of ancestral spirits known as the Nāndīmukhas are propitiated by
this śrāddha, sire, it should be performed by people at all such happy times. 4
At the marriage of a son or daughter, on entering a new house, at the naming
ceremony of a child, at the rst cutting of the hair and so on, 5
At the parting of a pregnant woman’s hair and at the rst showing of a baby’s
face, the faithful householder should venerate the host of Nāndīmukhas. 6
I’ve described in brief a set of rituals for the ancestors to be conducted on
occasions marked by joy. Now you’ll hear about the rules for undertaking
funerals, your majesty. 7
After the corpse has been washed with fresh water and garlanded with owers,
it’s cremated outside the village. The relatives of the deceased should immerse
themselves in water fully dressed. 8
Facing south, they oer water in cupped hands, saying, ‘This is for you,
wherever you are.’ 9
Entering the village with the cows when the stars begin to shine, they should
sleep on straw mats spread on the oor. 10
Every day, they should place food on the ground as an oering for the deceased,
your majesty. They may eat boiled rice during the day, but no meat, you bull
among men. 11
Brahmins are to be fed for as many days as the mourner sees t, for the deceased
person is also nourished when his kin are dining. 12
On the rst, third, seventh and ninth days, having changed his clothes and
washed himself outdoors, he should make an oering of sesame seedsandwater.
13
On the fourth day, the bones and ashes should be gathered, sire, after which the
bodies of those who make oerings of food may be touched again. 14
Those who made oerings of water are also able to resume all their usual
activities, but should refrain from luxuries, such as garlands and body lotions,
sire. 15
Those who made food oerings are permitted to use beds and seats after the
deceased’s ashes and bones have been gathered, but sexual intercourse with
women is forbidden. 16
If the deceased is a child, or in another place, or is a fallen person or a sage, purity
returns more quickly, and the rituals involving water, re and so on are
discretionary. 17
The food of a family whose relative has died may not be eaten for ten days, and
the giving and receiving of gifts, sacrice and Vedic studies aresuspended. 18
Such are the rules when the deceased is a brahmin. For a kṣatriya, impurity
persists for twelve days; for a vaiśya, two weeks; but for a śūdra, purity returns
only one month later. 19
One might choose to feed the brahmins on odd days, and on each following day,
one should place an oering of food on a bed of kuśa-grass for the spirit of the
deceased, along with any leftovers. 20
As soon as a man has fed the brahmins, he should touch some water, aweapon, a
goad or stick, depending on his community, as he’ll be puried by doing so. 21
After this, a man may resume his occupation as bets the brahmin order and the
others, so he might live on earnings from a tting source. 22
In every month that follows, the ekodiṣṭa ceremony should be undertaken on the
date of death, but rituals such as invocation of the deities are unnecessary. 23
A single oering of water should be made on these occasions to purify one
person. A food oering should be made for the deceased, while brahmins take a
meal. 24
The brahmins who perform the sacrice are to be asked if they are satised, and,
if they are, then the words, ‘May he also be eternally so’, should be addressed to
the deceased. 25
The practice known as ekodiṣṭa takes place for one year after death, and an
oering of food is made on such occasions. Now you’ll hear some more about
this, sire. 26
In the performance of this ritual, a set of four vessels lled with sesame seeds,
fragrances and water is used, your majesty. 27
One is for the deceased, while the others are for the ancestors. The contents of
the rst are poured into the other three. 28
When the deceased has reached the status of an ancestor by this process, sire, one
should venerate the old ancestral spirits with all the śrāddha rituals. 29
A son, grandson, great-grandson, other relative, a brother’s descendant or a
descendant related through participation in a food-oering ritual are all entitled
to perform these funerary rites, your majesty. 30
In the absence of all these, a descendant related through shared participation in a
water oering, or a relative connected through a food or water oering on the
mother’s side, may ociate. 31
If the male line is extinct on both sides, these rituals may be performed by
women, sire. The rites may even be performed by the deceased’s acquaintances.
Further, the king himself may cause the rites to be performed with wealth left by
a person without heirs. 32
Funerary rites are of three kinds: initial, medial and nal. Now you’ll hear from
me about the dierences among them. 33
The initial rites are those performed after the cremation and the touching of
water, a weapon and so on. The ekodiṣṭa rituals performed in months that
follow are known as medial rites. 34
The rituals after the food oering for the deceased, during which heacquires the
status of an ancestral spirit, are called the nal rites, yourmajesty. 35
The initial rites should be performed by those connected through a food or
water oering on the father’s or mother’s side, or by the deceased’s
acquaintances or by the king when he has taken over the property of
thedeceased. 36
The nal rites are performed by the deceased’s son or his descendants,
thedeceased’s daughter’s sons or by their descendants, sire. 37
The nal rite of ekodiṣṭa should also be performed each year by women onthe
anniversary of the death, your majesty. 38
For this reason, you should hear about these nal rites, sire, the times at which
they are performed and the procedure to be followed, awless monarch. 39
So ends Chapter Thirteen in Book Three of the glorious Viṣṇu Purāṇa.
14. The śrāddha ritual for the ancestral spirits
Aurva:
Brahmā, Indra, Rudra, the Aśvins, Sūrya, Agni, the Vasus, Maruts and
Viśvadevas, the hosts of sages, humankind, beasts and birds, 1
Things that creep and crawl, ancestral spirits and all other beings—a faithful
individual who performs a śrāddha nourishes thiswhole world. 2
A man should undertake a śrāddha on the fteenth day of the dark fortnight
each month, your majesty, and on the eighth day, or at any other time he wishes.
Listen to me: 3
A householder should perform this ritual when he feels that an occasion worthy
of a śrāddha has arisen, or when a distinguished brahmin arrives. On the day of
the new moon, or when the sun crosses the celestial equator, 4
At the equinox, at an eclipse of the sun or moon, when the sun rst enters a sign
of the zodiac, your majesty, 5
When an asterism or planet becomes inauspicious, when he has a nightmare or
when the grain harvest begins, he may perform a discretionary śrāddha. 6
The hosts of ancestral spirits are nourished for eight years by a śrāddha
performed on the day of the new moon in the lunar mansions of Anurādhā,
Viśākhā and Svāti. 7
When the ancestors are honoured on the new-moon day in the mansions of
Puṣya, Raudra or Punarvasu, they are sustained for twelve years. 8
On the day of the new moon in Dhaniṣṭhā, Pūrvabhādrapadā or Śatabhiśak, the
ancestral spirits, desiring nourishment, receive as much as even deities rarely do. 9
Now hear more about the śrāddhas conducted on new-moon days in these nine
mansions, and which aord such satisfaction to the ancestors, sire. 10
Brahmā’s son Sanatkumāra sang this song to great Purūravas, son of Ilā, who,
bowing with respect, had asked about the śrāddhas, and who was devoted to his
ancestors: 11
Sanatkumāra:
The third day of Vaiśākha, the ninth in the bright fortnight of Kārttika, the
thirteenth in the dark fortnight of Nabhas and the fteenth day ofMāgha— 12
These four, the Yugādya, or ‘rst days of the age’, are said to be endlessly
auspicious, your majesty. Eclipses of the sun and moon, the eighth day of the
three months of Agrahāyana, Māgha and Phālguna and the two days on which
the sun crosses the celestial equator— 13
On these occasions, a dutiful man should oer water mixed with sesame to the
ancestors. This is equal to a śrāddha of a thousand years, and the ancestors
declare this rite is secret. 14
Whenever the fteenth day of the dark fortnight of Māgha comes into
conjunction with the constellation Śatabhiṣaj, presided over by Varuṇa, this is
the best time for a śrāddha, sire, as the benet for the ancestors is not
inconsiderable. 15
Food and water oered by individuals born at the time of a conjunction with the
constellation Dhaniṣṭhā, sire, will satisfy the ancestors of their families for ten
thousand years. 16
If a śrāddha is performed when the conjunction occurs in the Former
Bhādrapadas, the ancestors experience deepest satisfaction, and will be able to
repose for an entire age. 17
A person who venerates the ancestors with respect, having rst bathed in the
Gaṅgā, Śatadrū, Vipāśā, Sarasvatī or the Gomatī at Naimiṣa, casts o all his sins.
18
The ancestors always sing this song: ‘Having enjoyed a year of unalloyed
satisfaction from water oered by our descendants at the end of the dark
fortnight in the month of Māgha at a sacred ford, let us be satised again.’ 19
The abovementioned rites undertaken at an appropriate time with pure
devotion on behalf of a suitable recipient will enable everyone to achieve their
wishes, unbroken prosperity and all else they might desire. 20
Now you’ll hear from me the verses sung by the ancestors. Listen carefully and
all this will come to pass. 21
‘The prudent man who undertakes food oerings for us, and doesn’t try to hide
his wealth, may be reborn a fortunate being in our own lineage. 22
If a man, when rich, gives wealth in the form of jewels, garments, lands, carriages
or other great luxuries to brahmins for our benet, 23
Or gives food according to his capacity at such a time with his heart lled with
faith and devotion, and if he entertains the foremost brahmins, then he’ll receive
such wealth in equal measure. 24
If he cannot oer food, let him give to eminent brahmins as much uncooked
grain as he is able, or even a little sacricial fee. 25
If even that lies beyond his means, your majesty, he should bow down before a
brahmin and oer him as many sesame seeds as he can hold on the tip of one
nger. 26
Or, bowing with devotion, he may oer us seven or eight sesame seeds onthe
ground, along with water from his cupped hands. 27
If even that’s not possible, the devotee may gather enough fodder for just one
day from somewhere, and, bowing to us, lled with piety, he should feed it to a
cow. 28
If none of these is possible, he must go to the forest and, raising his arms to
salute the sun and the guardians of the four directions, he should recite this verse
aloud: 29
“
I have no possessions, wealth or anything else with which to express my faith. I
bow down to my ancestors. May they be satised with these two arms, which
I’ve raised with devotion in the path of the wind.
”
’ 30
Aurva:
Such is the song the ancestral spirits sang, and which bets times of both wealth
and poverty. One who undertakes a śrāddha should follow this prescription,
sire. 31
So ends Chapter Fourteen in Book Three of the glorious Viṣṇu Purāṇa.
15. Conducting a śrāddha
Aurva:
Now you’ll hear about the ranks of brahmins to be oered food when aśrāddha
is conducted: 1
One who knows the three Nāciketas, three Madhus or three Suparṇas,10 the six
Vedic supplements or the Vedas themselves; a scholar; an ascetic; one who chants
the Jyeṣṭhasāman; 2
An ociating priest; the householder’s sister’s son, daughter’s son, son-in-law,
father-in-law or maternal uncle; one who practises austerities or maintains ve
sacred res; the householder’s students or relatives; andone who is devoted to
his mother and father. 3
The householder should rst engage the brahmins mentioned above in
a śrāddha, sire, in order to nourish his ancestral spirits, while others may be
employed for less important rituals. 4
A false friend, a person with bad ngernails, one who is impotent, abrahmin
with discoloured teeth, one who has sexually assaulted young women, one who
has abandoned his sacred res or Vedic studies, one who sells soma, 5
A person accused of a crime, a thief, a slanderer, one who performs sacrices for
villagers, one who teaches sacred texts to his servants or learns such texts from
them, 6
The husband of a woman who was previously married, one who has abandoned
his mother and father, one who supports the children of a śūdra or who is
married to one, 7
One who lives o oerings made to an idol—none of these is worthy of an
invitation to a śrāddha. 8
On the rst day, the prudent man should welcome outstanding scholars and
other dignitaries and should explain to them his intention with regard to his
ancestors and the deities. 9
After this, the initiator of the sacrice, together with the brahmins, should
refrain from anger, sexual intercourse and other business, as these are major
obstacles to the ritual. 10
If a man who holds a śrāddha, having begun to eat or having fed the brahmins
whom he tasked with the ritual, then has sexual intercourse, hewill cause his
own ancestors to drown in a pool of semen. 11
First inviting eminent brahmins, as I mentioned, he should also oer food to any
pious members of that order who arrive at his home unexpectedly. 12
He should welcome all such individuals who come to his door with water for
their feet and so on. 13
With blades of kuśa-grass in his hands, he should oer them water to drink and
invite them to be seated—an odd number of brahmins for an ancestral śrāddha,
and an even number for rituals for the deities, or as he wishes. 14
He may also engage a single brahmin for both the deities and his ancestors. 15
Filled with devotion, he should perform a śrāddha for his maternal grandfather,
which incorporates the worship of the Viśvadevas, or he may perform a ritual
specically for them. 16
He should oer food to those brahmins engaged for the deities, or those engaged
for both paternal and maternal ancestors, while they are facing east, and to those
engaged solely for his paternal ancestors, while facing north. 17
Some say that śrāddhas for paternal and maternal ancestors should be
undertaken separately, sire, while other famous sages say they may be held
together and with the same oerings of food. 18
After spreading kuśa-grass upon the ground and duly welcoming brahmins with
hospitality, the wise man should, with the brahmins’ permission, call upon the
deities. 19
He should welcome them with grains of barley and some water, having oered
garlands, perfumes, incense, lamps and other things, in accordance with
tradition. 20
He should also oer these, placed on the left, to his ancestors, having rst
obtained permission from the brahmins and after spreading two layers
ofdarbha-grass. 21
The wise man should then invoke the deities, preceded by mantras, sire,and on
the lefthand side should make an oering to them with sesame andwater. 22
At that time, again with the permission of the brahmins, sire, he should willingly
oer food to any hungry traveller who arrives. 23
Ascetics, who appear in various forms to do folk favours, wander about the
world disguised. 24
For this reason, a prudent man should always welcome visitors when aśrāddha
is conducted, sire, for when a guest is deprived of hospitality, the outcome of the
ritual is imperilled. 25
With permission from the brahmins, the householder should then oer three
handfuls of plain, unsalted food into the re, you bull among men. 26
He should rst say, ‘Svāhā to the re, bearer of the oering!’ Thereupon, your
majesty, he should make an oering to Soma, the Moon, who nourishes
ancestral spirits. 27
The householder should then make a third oering to Vaivasvata, the Sun’s own
son, after which he places a portion of the remnant food in thebrahmins’ bowls.
28
He should then oer the brahmins some delicious, highly desirable, carefully
prepared food, with the polite invitation, ‘Please enjoy this at your leisure.’ 29
The brahmins should happily partake of this meal attentively, in silence and with
cheerful smiles. It should be served without anger or haste, but rather with
devotion. 30
Having uttered mantras to ward o rākṣasas and scattered sesame on the ground,
the householder should then regard the leading brahmins as his own forebears.
31
‘May my father, grandfather and great-grandfather, in the form of these
brahmins, be satised today. 32
May my father, grandfather and great-grandfather be satised, their bodies
nourished by this oering made into the re. 33
May my father, grandfather and great-grandfather be satised with the food I’ve
scattered on the ground. 34
May my father, grandfather and great-grandfather be satised by this oering
I’ve made here with devotion. 35
May my maternal grandfather, his father, his father and his father be satised.
May all the deities achieve highest satisfaction, and may all evil spirits be
dispelled. 36
May the master of the sacrice, Hari, the everlasting lord, enjoy all the oerings
I’ve made here. May all rākṣasas and demons be gone at once from the vicinity of
this sacrice.’ 37
When the brahmins have been satised, the householder should scatter leftover
food upon the ground and oer every brahmin some water to rinse his mouth.
38
With the permission of the well-fed brahmins, and with careful attention, he
should place an oering of food mixed with sesame seeds on the ground. 39
With the part of his hand sacred to the ancestors, he should oer water inhis
cupped hands to his maternal forefathers, and with the same part ofhis hand,
make an oering of food. 40
On a mat of darbha-grass with its tips pointing south, he should place the rst
food oering for his own father, consecrated with owers, incense and so on,
next to the leftover foods. 41
He should then make a second oering to his grandfather, and another to his
great-grandfather. He should then satisfy his distant ancestors by scattering
remnants of food wiped from his ngers on to the roots of thegrass. 42
Having honoured his maternal ancestors in the same manner with oerings of
food accompanied by incense and garlands, the householder should again give
the leading brahmins water with which to rinse their mouths. 43
Thinking of them alone, sire, he should rst make oerings to the ancestors with
devotion, and then, requesting their benediction, while uttering ‘susvadhā’, he
should give gifts such as he can aord to the brahmins. 44
After he has given gifts to the Viśvadevas, he should address these words to
them: ‘May those who are Viśvadevas be pleased with this oering.’ 45
When the brahmins have replied ‘So be it’, the householder should request their
benediction, wise sovereign, after which he should rst dismiss the ancestral
spirits and then the deities. 46
The oering of food, the giving of gifts in accordance with one’s capacity and
the dismissal—all these follow the same order for both maternal ancestors and
the deities. 47
From the initial washing of the feet to the dismissal of the gods and brahmins,
the householder should make oerings rst to his paternal and then to his
maternal ancestors. 48
He should send the brahmins o with kind words, having paid them due
respect, and then accompany them to the gate, after which, with their
permission, he may return. 49
The wise man should then perform the usual ritual, the so-called vaiśvadeva rite,
for all the deities. He may then enjoy a meal together with respected individuals,
his dependants and relations. 50
In this way, a wise man should conduct śrāddha rituals for his paternal and
maternal ancestors. Nourished by such śrāddhas, his ancestors will grant his
every wish. 51
Three things have purifying power at a śrāddha: one’s daughter’s son,
a cashmere blanket and sesame seeds. There is also the giving, naming and
displaying of silver. 52
A person oering a śrāddha should eschew anger, wandering and haste, sire, as
these three are not recommended for those who take part in this ritual. 53
The Viśvadevas, the paternal and maternal ancestors and the entire family of
those who perform a śrāddha are nourished, sire. 54
The host of ancestors is supported by the moon, and the moon is supported by
ascetic practices. That’s why, your majesty, it’s recommended that ascetics be
engaged to undertake a śrāddha. 55
If just one ascetic stands before a thousand brahmins, sire, he will lead all
participants, including the initiator, to the further shore. 56
So ends Chapter Fifteen in Book Three of the glorious Viṣṇu Purāṇa.
16. Śrāddha oerings
Aurva:
An oering of sh or the esh of a hare, bird, pig, goat, black antelope, deer,
wild ox, 1
Sheep or cow—each of these nourishes the ancestors for one month longer than
the oering named before it, but they will be satised forever with the esh of
the leather-billed bird, the vādhrīṇasa. 2
The esh of a rhinoceros, sacred basil and honey are highly recommended for
these oerings, sire, as they, too, provide eternal nourishment. 3
The life of one who undertakes a śrāddha at Gayā is fullled, sire, because it
nourishes his ancestors. 4
Small-grained rice, wild rice, sorghum of both kinds and forest herbs are all t
for a śrāddha, you bull among men. 5
Barley, foxtail millet, black lentils, wheat, rice, sesame, cowpeas, kodo millet and
mustard seeds are also suitable. 6
The householder should not use grain unconsecrated at the time of the rst
harvest, sire, or black-eyed peas, proso millet or garlic. 7
Bottle gourds, red or brown onions, wild carrots, gandhāraka, groats, sea salt,
rock salt, 8
Any reddish gums and other substances resembling salt—these are best avoided
for a śrāddha, along with other substances that have not been recommended. 9
Water that was drawn at night, or isn’t fresh, sire, or is insucient to satisfy
acow, or smells unpleasant or is frothy is unsuitable for a śrāddha. 10
During the performance of a śrāddha, one should avoid the milk of animals
whose hooves are not cloven, including camels, sheep, deer and bualo. 11
A eunuch, outcaste, untouchable, heretic, drunk, invalid, rooster, dog, naked
person, monkey, village pig, 12
Menstruating woman or a woman who has recently given birth—neither deities
nor ancestors will accept a śrāddha observed by any of these. 13
The devout individual should therefore conduct a śrāddha in an enclosed space
and should drive o evil spirits by strewing sesame on the ground. 14
Food should not be rotten, contaminated with hairs, insects or anything else,
sire, or be mixed with substances that lead to fermentation, but must be fresh. 15
Food oered by the faithful to the ancestors, while intoning their names and
lineages, is sustenance for those very beings. 16
The following song was sung by ancestors long ago, your majesty, and was heard
by Manu’s son Ikṣvāku in the grove of Kalāpa: 17
‘May those who come to Gayā to make food oerings, out of respect for us, be
reborn in our lineage as followers of the true path. 18
May one who oers us rice pudding with honey and butter on the thirteenth
day of Bhādrapada or Maghā be reborn in our lineage, 19
Or when he marries a fair girl, or liberates a black bull or performs a horse-
sacrice in accordance with the rules and with the proper recompense.’ 20
So ends Chapter Sixteen in Book Three of the glorious Viṣṇu Purāṇa.
17. The protection aorded by the Vedas; Viṣṇu’s
phantom
Parāśara:
This is precisely what holy Aurva told the great sage Sagara, Maitreya, when he
asked about good conduct long ago. 1
Now I’ve told you everything, brahmin. One who strays from this will never win
success. 2
Maitreya:
I know about the eunuchs, outcastes, menstruating women and the others,
master, but I’d like to hear some more about the naked ones. 3
Who goes naked, and what acts lead to a person being called this? I’d like you to
describe exactly what is meant by nakedness. 4
Parāśara:
The Ṛg, Yajur and Sāma Vedas are a threefold garment for the various
communities, brahmin, but a deluded individual who casts o this mantle is
regarded as both sinful and naked. 5
Because the three Vedas clad each community, when they’re cast aside,
anindividual is surely rendered naked. 6
Listen to what our ancestor Vasiṣṭha, who understood tradition, said to mighty
Bhīṣma. 7
This is what I heard that great-souled individual say with regard to nakedness,
and which you asked about just now. 8
Long ago, the deities waged a war against the demigods, brahmin. During that
confrontation, which continued for one divine year, they were routed by the
Daityas led by Hrāda. 9
The deities then retreated to the Milky Ocean’s northern shore, where they
undertook austerities to propitiate Lord Viṣṇu, and they sang this song ofpraise:
10
The gods praise Viṣṇu
The deities:
May Lord Viṣṇu, rst among beings and master of the worlds, be pleased with
this song we sing to worship him. 11
Who can sing the praises of that great being, the origin of all creation, into
whom it dissolves again? 12
Although our power was thwarted in this battle, desiring our own felicity, we
still praise you, even though your actual nature is beyond the reach ofwords. 13
You are earth, water, re, wind, space, mind, primal matter and the highest spirit
beyond them all. 14
You are at the heart of all creation. This whole world, from Brahmā to atuft of
grass, both formed and formless, is your single body, only split bytime and place.
15
We bow to you, Lord, in the form of Brahmā, who rst arose from the lotus at
your navel to create the world. 16
We bow to your divine form, divided among ourselves as mighty Indra, the Sun,
Rudra, the Vasus, Aśvins, Maruts, the Moon and others. 17
We bow to you, Govinda, in the form of Daityas: deceitful, ignorant, impatient
and unrestrained. 18
We bow to you in the form of yakṣas, whose frivolous hearts lack discernment
and who hanker for sensations such as sound. 19
We bow to you, highest spirit, in the form of night-ranging rākṣasas: cruel,
deceptive, erce and dark. 20
We bow to you, Janārdana, in the form called dharma, which yields rewards of
truest virtue for pious beings who dwell in heaven. 21
We bow to you, success embodied, in the form of siddhas, those perfected beings
consisting of unalloyed bliss, the goal of all departures. 22
We bow to you, Hari, in the form of nāgas: fork-tongued, resilient, cruel and
bent on pleasure. 23
We bow to you, Viṣṇu, in the form of sages: knowledgeable, tranquil, pure and
faultless. 24
We bow to you, lotus-eyed deity, in the form of Time, which, unstoppable,
consumes all creatures when each aeon ends. 25
We bow to you in the form of Rudra, who, having swallowed all creation
including gods, dances at the destruction of the world. 26
We bow to you, Janārdana, in the form of humankind, the motive force ofacts
that are carried out with energy. 27
We bow to you, the universal being, in the form of animal life, which ends in
twenty-eight modes of death and, marked by stupidity, often goesastray. 28
We bow to you, the foremost one, the diverse being dierentiated into trees and
other kinds of plants, which provide the basis for the sacrice, and which in turn
allow perfection of the world. 29
We bow to you, universal being, whose initial form is the elements including
space and sensations such as sound, all of which are experienced by animals,
humans, deities and the rest. 30
We bow to you, the highest being, cause of every cause, whose ultimate form is
distinct from us and all that consists of matter, intelligence and soon, and has
no equal. 31
We bow, Lord, to that form that has no colour such as white, no dimension such
as length and no quality such as density, which is beyond the range of
descriptions, which is the purest of the pure and is perceptible only to the
highest sages. 32
We bow to that form of the Absolute that is in our bodies, and in others, and in
all things, unborn, unchanging and beyond which there isnothing.33
We bow to the stainless Lord Vāsudeva, the highest state, the everlasting unborn
being whose form is all the universe, who has no end and is the seed of all
creation. 34
Viṣṇu creates a phantom
Parāśara:
At the conclusion of this paean, the deities beheld the supreme Lord Hari,
holding the conch, sword and discus, mounted on Garuḍa. 35
Falling to the ground, the host of deities, seeking his protection, beseeched him:
‘Be merciful to us, Lord, and save us from these Daityas. 36
Led by Hrāda, the demons have deprived us of all three worlds and ourportion
of the sacrice, highest Lord, ignoring the injunctions of theVedas. 37
Even though we deities and Daityas are merely aspects of you, the universal
being, we still perceive the world to be divided, such dierences appearing as the
result of ignorance. 38
Adhering to the traditions of our own community, following the Vedic path and
lled with ascetic energy, we still cannot destroy our enemies. 39
Give us, please, the means, universal Lord, by which we may defeat the
demigods.’ 40
Parāśara:
Thus addressed by the deities, Lord Viṣṇu produced a phantom from his body,
which he presented to the best of gods with this explanation: 41
The Lord:
When this phantom has confused the Daityas, you’ll be able to kill them all, as
they will have left the Vedic path. 42
I’m inherent in all creation, and any who oend the Vedas will be destroyed by
me. All divine beings, including gods and Daityas and the rest, are subject to
Vedic authority. 43
Go, therefore, and do not fear. Proceed with the phantom before you, gods—it
will serve you well this very day. 44
Parāśara:
Hearing this, the deities bowed again to Viṣṇu and returned as they had come,
accompanied by the phantom, to confront the mighty demigods. 45
So ends Chapter Seventeen in Book Three of the glorious Viṣṇu Purāṇa.
18. The phantom confounds the demigods
Parāśara:
When the phantom reached the banks of the Narmadā River, Maitreya, he saw
the mighty demigods engaged in ascetic practice. 1
Taking the form of a naked holy man, shaven-headed and carrying a peacock
feather, brahmin, the phantom addressed the demigods with gentle words.11 2
The phantom:
Greetings, Daitya lords! Tell me, why do you practise these austerities? Doyou
desire a reward in this world or the next? 3
The demigods:
We undertake these practices because we want rewards hereafter. Why do you
ask, wise sage? 4
The phantom:
You must follow my instructions if you wish for liberation. You must be worthy
of my religion, as it’s the door to freedom that never closes. 5
This noble religion of liberation is the best. Once established in this tradition,
you’ll proceed to heaven or to freedom from existence. 6
But you mighty beings must rst prove worthy! 7
Parāśara:
With many such cunning words to inculcate his views, the phantom led those
Daityas from the Vedic path. 8
He taught that vice is virtue, truth is falsehood and that which leads to liberation
does not do so, 9
That which is absolute highest truth is not so; 10
That which is to be done is not so; that this is wrong and that is right; that this is
the religion of naked ascetics, and that is the religion of those whodress. 11
Such were the endlessly repeated blandishments, brahmin, by which the
phantom induced the Daityas to shun their own religion. 12
Since the apparition told them they were worthy (arhatha) of his great tradition,
they trusted him, converted to Jainism and became Arhats. 13
After the phantom caused the demigods to abandon the traditions of the
threefold Vedas, they began to instruct others. 14
These others taught others again, and they in turn taught even more, sothat
within a few days every Daitya left the Vedic path. 15
Some time later, wearing monkish saron robes, the phantom, whose gaze was
irresistible, approached another group of Daityas and spoke to them with simple
words, both soft and sweet:12 16
The phantom:
If you want to go to heaven or reach nirvāṇa, you demigods must give up this
false religion, including the animal sacrice. Listen! 17
Understand that this whole world consists of knowledge. Understand my words
in full, as they were uttered by the wise. 18
All the world has no foundation, but is ever bent on chasing baseless knowledge.
Plagued by passion and other such emotions, it’s caused to wander through the
straits of being. 19
Parāśara:
When the phantom said, ‘Understand! Understand!’, the Daityas said, ‘We
understand’, and thus he led them from their own traditions. 20
Precisely in accord with these varied false instructions, which the phantom
thrust upon them, the Daityas then abandoned true religion. 21
They also taught this doctrine to others, and those others taught others again,
Maitreya, and they all forsook the true religion prescribed by the Vedas and
sacred law. 22
The phantom, that great purveyor of delusion, brahmin, also confounded other
Daityas with many varied heresies. 23
In little time, the demigods, led astray by him, no longer spoke of the threefold
Vedic path. 24
Some disparaged the Vedas, others insulted the deities, brahmin, and some
belittled the totality of sacrice, ritual action and even the brahmin order: 25
‘Violence towards animals for a sacrice has no part in true religion. Such a
necessity is mistaken. To say that butter burnt in re can yield rewards is childish
nonsense. 26
If Indra, having reached the status of a god through many sacrices, is fed with
wood from śamī-trees or similar, then he’s no better than wild beasts which eat
the leaves. 27
If the beast that’s sacriced then goes to heaven, why doesn’t the sacricer kill his
father? 28
If food that’s eaten by someone at a śrāddha nourishes another, then those who
live afar could oer it wherever they are and need not faithfully bring it to the
ceremony. 29
Once you understand what people may reasonably believe, then you’ll see the
benets expected from the words I’ve spoken. 30
Wise words don’t simply fall from heaven, mighty demigods, and reasonable
instruction should be acceptable to me and others of your kind.’ 31
Parāśara explains ‘nakedness’
Parāśara:
The phantom misled the Daityas with so many notions that not one continued
to accept the authority of the threefold Vedas. 32
When the Daityas strayed along these paths of falsehood in this manner, the
deities prepared for war and advanced upon their foe. 33
The battle of the gods and demigods resumed, brahmin, but on this occasion,
the demons were overcome by those who took the path of truth.34
As the Daityas had forsaken the armour of true religion that protected them
before, brahmin, they were overcome. 35
That’s why, Maitreya, those who took the path of truth, but vainly shed the
safety of the threefold Vedas, are called ‘naked’. 36
Student, householder and forest-dweller, with wandering mendicant as the
fourth—these are the stages of life. There is no fth. 37
The wicked man who abandons married life but doesn’t retire to the forest or
become a mendicant, Maitreya, is also naked. 38
One who fails to perform an obligatory ritual, brahmin, even though he’s able,
spoils his obligatory rites for an entire day and night, and on that very day, is
fallen. 39
One who neglects his regular rites, except in an emergency, Maitreya, only
regains his state of purity after a fortnight of sincere atonement. 40
Seeing a man who has neglected his rituals for a year, virtuous people must turn
their gaze upon the sun. 41
If they touch that man, they purify themselves by bathing fully clothed, great
sage, but no expatiation is prescribed for the evildoer himself. 42
There is no baser person in the world than one in whose house the deities, sages,
ancestors and spirits, being neglected, heave a sigh and go away. 43
One should avoid the house, the seat or property of a person whose body or
residence has felt the sighs of gods and other beings. 44
One who converses with, inquires after or socialises with such a person,
brahmin, incurs the same portion of guilt, which endures for one wholeyear. 45
If one eats with such a person, sits in his house or lies on a couch with him, he
immediately becomes the equal of the sinner. 46
One who eats without honouring the deities, ancestors, spirits or guests isguilty
of a misdeed. How great is his negligence! 47
Brahmins and members of other orders who turn their backs on their own
traditions are also described as ‘naked’ and are ranked with those who neglect
their rites. 48
Living in a place where there’s excessive contact among the orders is harmful to
those of virtuous conduct. 49
Those who speak with a person who eats before honouring sages, deities,
ancestors, spirits and guests will go to hell. 50
A wise man should therefore always avoid conversation or any other contact
with these ‘naked’ individuals, who are deled by rejection of the threefold
Vedas. 51
A śrāddha diligently performed by pious individuals brings no satisfaction to
gods or spirits if ‘naked’ people see it. 52
King Śatadhanu is born as a dog
Long ago, it’s said, a king called Śatadhanu had a pious wife named Śaibyā.53
Faithful, fortunate, truthful, pure and kind, Śaibyā was blessed with decorum
and every other virtue. 54
The royal couple worshipped Lord Janārdana, god of gods, with deep devotion.
55
Day after day, they devoutly undertook oblations, prayers, donations, fasts and
rituals with their hearts on him alone. 56
One day, the royal couple, who were fasting on the full-moon day of the month
of Kārttika, emerged from the waters of the Bhāgīrathī River in which they’d
bathed together, brahmin, and saw a heretic drawing near. 57
Because the heretic was a friend of the monarch’s archery instructor, the king,
out of respect for his teacher, engaged the man in conversation. 58
But his wife, the queen, observant of her vow, said nothing and, because she was
fasting, raised her eyes to the sun when she saw the stranger. 59
On returning to the palace, the king and queen duly completed their worship of
Viṣṇu and other deities as prescribed, best of brahmins. 60
In time, the once victorious king expired, and the queen ascended his pyre to
join her husband where he lay. 61
Because of his transgression of speaking to a heretic in a time of fasting, the king
was born as a dog. 62
The queen, however, was born as the brilliant daughter of the king of Kāśī and
could recall her previous lives. She possessed all forms of knowledge and wore
each desirable quality as an ornament. 63
Her royal father sought a husband for her, but that slender girl dissuaded him
and so she never married. 64
Sometime later, the princess, who possessed divine insight, beheld the dog, her
former husband. She journeyed to the city known as Vaidiśa, where she found
him. 65
The fortunate girl, recognising her husband in that form, gave him nice things to
eat and treated him with kindness. 66
Eating the tasty and desirable food she gave him, and playing about as dogs are
wont to do, he repeatedly showed her his aection. 67
The young girl, however, was embarrassed by his friendliness and,
bowingdeeply, addressed her beloved husband, who had suered such alowly
birth. 68
The wife:
Try to remember the kindly greeting you gave the heretic, your majesty, on
account of which you were born as this dog, now showing me such friendship.
69
You addressed that man after we bathed together at the sacred ford, and now
you’ve had this deplorable rebirth. Do you not remember, lord? 70
Parāśara:
Reminded of his former life, he reected for a while and was lled with dreadful
pain. 71
Broken-hearted, the dog set out from the city and died in the desert, where he
was born as a jackal. 72
The following year, the princess, using her divine insight, perceived all this and
journeyed to Mount Kolāhala to see him. 73
Beholding him there, the delicate princess addressed her husband born from a
jackal’s womb. 74
The wife:
Don’t you remember, your majesty, what I told you when you were born as a
dog, about the time you addressed that heretic? 75
Parāśara:
Realising she had spoken truly, and being the best of those who understand such
words, the jackal in the wilderness then starved himself to death. 76
Once more, the blameless princess found him, reborn this time as a wolf in a
lonely forest, and reminded him of his prior fault: 77
‘You’re not a wolf, you fortunate being, but King Śatadhanu. You were born as a
dog, a jackal and now this creature.’ 78
Parāśara:
Reminded of his true identity, the king was born as a vulture. Once more, the
sinless beauty informed him of his past: 79
‘Your majesty, remember what you used to be. Give up this vulture’s life! You’re
in this state because you erred in talking to a heretic.’ 80
As a result, he was born as a crow in his next life. Using her special powers, that
slender girl located him and said: 81
‘All the sovereigns on the earth paid tribute to you formerly, but now you’re
born as a crow that scavenges food oblations, lord.’13 82
Parāśara:
The king in corvine form was thus reminded of his past, and, having drawn his
nal breath, was born as a peacock. 83
The splendid girl pursued that bird and always fed it things that peacocks like to
eat. 84
A little later, her royal father performed a great horse-sacrice, at the end of
which the peacock received a ritual bath. 85
The girl with slender limbs then bathed herself and reminded the former king
how he’d been born as a dog, a jackal and the others. 86
Remembering this string of births, he left his body and was born as the son of a
man of exemplary standing. 87
When the slim girl pressed her father on the matter of her wedding, hearranged
a svayaṃvara for her.14 88
On the day of that event, her former husband was the man the splendid princess
chose. 89
The prince partook of many pleasures together with his wife, and, when her
royal father died, the realm of Videha passed to him. 90
He performed many great sacrices, made donations to the poor, fathered many
sons and vanquished all his enemies. 91
Having duly ruled his realm and defended all the earth, the king, following
tradition, died in battle. 92
Once more that fair-eyed woman, lled with joy, duly climbed her husband’s
pyre as she had done so long ago. 93
Together with the princess, the king now passed beyond the heavenly realms of
Indra to reach eternal regions where all wishes are fullled: 94
That unequalled, unending paradise, which is the rarely won reward for merit
earned in marriage, best of brahmins. There he reached a state of perfect purity.
95
Such is the sin of speaking with a heretic that I’ve described, brahmin, and the
ecacy of a ritual bath at the conclusion of a horse-sacrice. 96
That’s why one should never speak with wicked apostates or contact them,
especially during rituals or when initiated for a sacrice. 97
If a prudent person is required to look up to the sun when he’s seen a man
whose rituals have been neglected for a month, 98
How much greater the expatiation when one has contact with a sinner who
whole-heartedly forsakes the threefold Vedas, eats food prepared by members of
the lower orders or opposes Vedic teachings? 99
One should never honour heretics, those who act unlawfully, false saints like the
cat in the famous story, charlatans, sceptics or hypocrites like the fabled heron, or
even speak with them.15 100
One should keep one’s distance from the wicked, heretics and those of doubtful
conduct, and avoid their company. It’s therefore best to stay away from them. 101
I’ve described to you the people known as ‘naked’, the sight of whom will spoil a
śrāddha. By speaking to such apostates, a full day’s merit will belost.102
As these heretics are evil, a wise man shouldn’t speak with them, but if he does,
all the merit earned that day is lost. 103
Men will go to hell for speaking with those who wear their hair in matted locks,
or shave their heads, or vainly eat before others do, or disregard the rules of
purity, or are forbidden to oer food or water to the ancestors. 104
So ends Chapter Eighteen in Book Three of the glorious Viṣṇu Purāṇa.
End of Book Three.
1 Is this the same Parāśara who narrates the Viṣṇu Purāṇa?
2 The verse breaks in this chapter are very messy and I have not followed them strictly.
3 The Critical Edition reads samājenāgamiṣyati. I have interpreted this as samāje nāgamiṣyati, which
makes better sense.
4 The Vedāṅgas are supplements to the Vedas that cover phonetics, metre, grammar, vocabulary, astrology
and recitation. Mīmāṃsā and Nyāya deal with critical investigation of the Vedas and with logic. The
Dharma Śāstras are legal texts, while the last four treat health, archery, performative arts and governance,
respectively.
5 Nakula is one of the ve Pāṇḍava brothers.
6 This is similar to verse 3.9.15.
7 A single garment would be something like a lungi, dhoti or sarong, while the upper garment would be
shawl. The implication is, I think, that he should cover his chest.
8 Vaḍavā or ‘Mare’s Fire’ is found underwater or in the lower regions and is said to emerge from acavity
called the ‘Mare’s Mouth’ in the southern ocean (from Monier-Williams 1899).
9 The text says ‘the length of a yoke’ in front of him.
10 Nāciketa, Madhu and Suparṇa appear to be dierent parts of the Ṛg Vedic corpus. Authorities dier as
to the precise details.
11 This is a thinly veiled reference to the naked Jain ascetics of the Digambara tradition. The feather was
used to brush living things safely out of their path.
12 The following verses refer to Buddhism. In verses 18 and 20, the words budhaiḥ, budhyata,
budhyadhvam and budhyate (‘understand’, and so on) are all cognate with the word ‘Buddha’.
13 This verse contains a pun on the word bali, which means both the tribute paid by kings and the food
oerings made to the ancestral spirits, which are later eaten by the birds.
14 An assembly of suitors from which a princess may choose a husband—along the lines of
‘TheBachelorette’, as one of my students suggested.
15 The cat and heron are well-known hypocritical characters in fable collections such as the Pañcatantra
and Hitopadeśa.
OceanofPDF.com
Book Four: The Royal Dynasties
1. The Solar Dynasty: The lineage of Manu
Maitreya:
Master, as my guru, you’ve told me what regular and occasional rites must be
performed by those committed to good conduct. 1
You’ve also described the duties of the four communities and life stages. Now I’d
like to hear about the historical lineages, guru. Please tell me all about them. 2
Parāśara:
Maitreya, you’ll now hear about the lineage of Manu, which begins with
Brahmā, and which boasts many sacricers, heroes, warriors and kings. 3 Asthe
saying goes, ‘The lineage of one who reects each day on Manu’s family, which
descends from Brahmā, is never broken.’ 4 You should therefore listen to this
lineage from start to nish, Maitreya, as it will wash away all sins. 5
It is as follows: in the beginning, Lord Brahmā, Hiraṇyagarbha, appeared from
the cosmic egg, the incarnate form of the Absolute, which consists of Lord
Viṣṇu, beginningless in all the worlds, the primeval cause, embodying the Ṛg,
Yajur and Sāma Vedas. 6 The patriarch Dakṣa arose from Brahmā’s right
thumb. Dakṣa’s daughter was Aditi. Aditi’s son was the Sun. The son of the Sun
was Manu. 7 Manu had ten sons, named Ikṣvāku, Nṛga, Dhṛṣṭa, Śaryāti,
Nariṣyanta, Prāṃśu, Nābhāga, Nediṣṭa, Karūṣa and Pṛṣadhra. 8
Desiring yet another son, Manu performed a sacrice to Mitra and Varuṇa. 9
Because the invocatory priest erred during that corrupted rite, a daughter by the
name of Ilā was born. 10 By the grace of the two deities, Maitreya, she was
transformed into a son for Manu, named Sudyumna. 11 Later, as a result of
Śiva’s anger, Sudyumna became a woman once more, and wandered into the
vicinity of the ashram of Budha, son of the Moon.12 Budha fell in love with her
and they had a son, Purūravas. 13 After the baby was born, the great sages of
immeasurable energy, desiring to turn Sudyumna back into a man, performed a
sacrice for Lord Viṣṇu, who embodies the Ṛg, Yajur, Sāma and Atharva
Vedas, mind and knowledge, everything and nothingness, and who takes the
form of the spirit of the sacrice. Through the mercy of the deity, Ilā became
Sudyumna once more. 14 He had three sons, named Utkala, Gaya and Vinata. 15
Because he’d previously been a woman, Sudyumna received no share of his
father’s kingdom. 16 His father, however, at the suggestion of Vasiṣṭha, gave him
the city named Pratiṣṭhāna, which he later bestowed on Purūravas. 17
Manu’s son Pṛṣadhra was reduced to the status of a śūdra because he killed his
guru’s cow. 18 From Karūṣa were descended the kṣatriyas known as Kārūṣas,
possessed of peerless strength and courage. 19 Nediṣṭa’s son Nābhāga became a
vaiśya and had a son, Bhalandana.1 20 Bhalandana’s son was the renowned
Vatsapri. 21 Vatsupri’s son was Prāṃśu. 22 Prāṃśu’s only son was Prajāni. 23 His
son was Khanitra, and his son was Cakṣupa. From Cakṣupa was descended
Viṃśa, mighty and courageous. 24 His son was Viviṃśa, and his son was
Khaninetra. His son was Ativibhūti. 25 Ativibhūti’s son was Karandhama, who
was even stronger and more courageous than his father. His son was Avikṣi.
Avikṣi’s mighty son was Marutta, about whom these two verses are sung today:
26
‘Who in this world has held a sacrice like Marutta’s, in which all utensils were
made of shining gold? 27
Indra got drunk on soma and the brahmins got drunk on their fees. TheMaruts
served the food, and all the gods were there.’ 28
The universal monarch Marutta had a son named Nariṣyanta. 29 Hisson was
Dama, and Dama had a son, Rājyavardhana. 30 Rājyavardhana’s son was
Sudhṛti. His son was Nara, and his son was Kevala. Kevala’s son was
Bandhumant. Bandhumant’s son was Vegavant. Vegavant’s son was Budha. His
son was Tṛṇabindu. 31 He had one daughter, Ilavilā by name.32 An excellent
apsaras named Alambuṣā fell in love with Tṛṇabindu, 33 and they had a son,
Viśāla, who founded the city known as Vaiśālī. 34 Viśāla’s son was Hemacandra.
35 His son was Sucandra. His son was Dhūmrāśva, and his son was Sṛñjaya. 36
Sṛñjaya’s son was Sahadeva. He had a son called Kṛśāśva. 37 Kṛśāśva’s son
Somadatta performed ten horse-sacrices. 38 His son was Janamejaya.
Janamejaya’s son was Sumati. These were the kings ofVaiśālī, 39 about whom
this verse is sung:
‘By the grace of Tṛṇabindu, all the kings of Vaiśālī were long-lived, generous,
brave and good.’ 40
Manu’s son Śaryāti had a daughter by the name of Sukanyā, whom Cyavana
married. 41 Śaryāti had a virtuous son called Ānarta. 42 Ānarta’s son, Revata,
ruled a kingdom named after his father and resided in the city of Kuśasthalī. 43
Brahmā suggests that Revatī marry Balarāma
Revata’s son was Raivata, also known as Kakudmin. He was the eldest of one
hundred brothers and was a man of virtue. 44 Raivata had a daughter named
Revatī. Raivata took his daughter with him to the realm of Brahmā, in order to
ask the lotus-born deity for a husband worthy of the girl. 45 Just as he arrived,
two gandharvas, Hāhā and Hūhū by name, were singing aheavenly song called
‘Atitāna’ in the presence of the deity. 46 Even though Raivata waited for many
entire cycles of ages, it seemed that he’d only been listening for a moment. 47 At
the end of the song, Raivata bowed to Brahmā, the lotus-born deity, and asked
about a suitable husband for hisdaughter. 48
The lord replied, ‘Tell me, who would you like to marry her?’ 49 Raivata bowed
again to the lord and mentioned the names of potential husbands of whom he
approved, adding, ‘I’ll give my daughter to whichever of these the lord thinks
suitable.’ 50 The lotus-born deity gave a little nod and said with a smile, 51 ‘Even
the great-grandchildren of those you think t are no longer living. 52 Many cycles
of ages passed while you listened to that song.53 Atthis moment, the twenty-
eighth cycle of the present Manu is nearly over, and the age of Kali is about to
begin on earth. 54 Give this gem of agirl to someone else. You’re now on your
own, 55 as your friends, ministers, servants, wives, kinsfolk, armies and treasuries
have all been swept away by the passage of time.’ 56 The astonished king bowed
to Brahmā again and asked, 57 ‘In that case, Lord, to whom should I give her?’ 58
The holy lotus-born preceptor of all the worlds then replied to the king, whose
head was slightly bowed and whose hands were joined in supplication: 59
‘The unborn universal arranger, the supreme lord whose beginning, middle,
end, form, highest state and essence are unknown to us, 60
Is beyond time, which, composed of minutes, hours and other units, brings an
end to all creation. He is free from birth and death, embodies everything, has
neither name nor form, and is eternal. 61
By the grace of that imperishable being, I became the creator of the world and,
through his anger, Rudra brings it to an end. In the interim, puruṣa, the Spirit,
arises from him to preserve it. 62
The unborn deity takes my form to create the world, maintains it in the form of
Spirit and consumes all this in Rudra’s form. That divine being, whose forms are
endless, disposes everything. 63
In the form of mighty Indra and the gods, he guards the world; in the form of
sun and moon, he dispels the gloom. He takes the form of re to bring us
warmth; in the form of earth, he supports the world, yet his essence is
unchanging. 64
In the form of breath, he enables all activity; in the form of food and water, he
nourishes the world. He occupies all creation and, in the form of ether, provides
the space wherein all things abide. 65
He is both creation and creator, the object of protection and the deity who
protects it, destroyer and destroyed, but as the changeless universal being he
remains distinct from these. 66
The world abides in him, he is the world, the primary being, the self-arising one
abiding in all things, yet is superior to all creation. Now, your majesty, Viṣṇu has
manifested an aspect of himself on earth. 67
The city of Kuśasthalī, as lovely as Indra’s Amarāvatī and previously your
majesty’s capital, is now known as Dvārakā. There resides one Balarāma by
name, an aspect of Lord Keśava.2 68
Give this girl to him in marriage, your majesty. He is divine illusion in human
form, and is a husband worthy of the girl, a tting partner for that gem of
womanhood.’ 69
Parāśara:
Thus addressed by lotus-born Brahmā, the king returned to earth, where he
noticed all the people were now shorter and less vigorous, discerning and
courageous than they were before. 70
On reaching the city of Kuśasthalī, which now looked somewhat dierent, the
wise king gave his daughter to Balarāma, whose weapon was a plough and whose
broad chest gleamed like a crystal mountain. 71
Balarāma, who bore a palm tree on his standard, saw the princess and,
considering her unnecessarily tall, pressed her down with his ploughshare. She
was reduced at once to the height of other women. 72
That plough-wielding warrior duly married King Raivata’s daughter, Revatī.
After giving the girl away, Raivata retired to the Himālaya to undertake
austerities. 73
So ends Chapter One in Book Four of the glorious Viṣṇu Purāṇa.
2. Manu’s sons Dhṛṣta, Nābhāga and Ikṣvāku
Parāśara:
Before Kukudmin Raivata returned from Brahmā’s realm, rākṣasas known as
Puṇyajanas attacked his capital, Kuśasthalī. 1 His one hundred brothers, fearing
the Puṇyajanas, ed in all directions. 2 As a result, kṣatriya lineages sprang up
everywhere. 3 From Manu’s son Dhṛṣṭa arose the warrior lineage of Dhārṣṭakas. 4
Nābhāga’s son was Nabhaga.3 His son was Ambarīṣa. Ambarīṣa’s son was
Virūpa. 5 Virūpa’s son was Pṛṣadaśva. After him came Rathītara. 6 There is a
verse about these kings:
‘Born as kṣatriyas, they’re known as Aṅgirases, Aṅgiras’s ospring. The families
of Rathītara’s descendants include both kṣatriyas and brahmins.’ 7
Ikṣvāku was born from Manu’s nose when he sneezed, ‘ikṣvāku!’ 8 He had a
hundred sons, the foremost of whom were the three named Vikukṣi, Nimi and
Daṇḍa. Fifty of his sons led by Śakuni became protectors of the northern lands,
and the other forty-eight were sovereigns of the south. 9
On the eighth day after the full moon, Ikṣvāku told his son Vikukṣi to fetch
some meat suitable for a śrāddha. Vikukṣi agreed and, following his father’s
instructions, entered the forest, where he slew many wild animals. Tired and
hungry, Vikukṣi helped himself to a single hare, but took the rest and presented
it to his father. 10
Ikṣvāku’s family preceptor, Vasiṣṭha, who had been invited to consecrate the
oering, shouted, ‘Get rid of this meat! It’s unt for sacrice, as your wicked son
has spoiled it by eating a hare.’4 11 As a result, Vikukṣi became known as Śaśāda,
‘Hare-Eater’, and, because of his guru’s condemnation, he was rejected by his
father. 12 After the monarch died, however, Śaśāda became the virtuous ruler of
all the world. 13 He had a son known as Puraṃjaya. 14 But this son also had
another name. 14
Long ago, in the age of Tretā, the gods and demigods fought an awful war. The
gods, overcome by their mighty foe, paid homage to Lord Viṣṇu. 15 Nārāyaṇa,
who has neither start nor nish and is the refuge of all the world, was gratied by
them and said: ‘I know already what you want, so listen to what you must do.
The sage-king Śaśāda has a son called Puraṃjaya, awarrior of renown. An aspect
of myself will descend into his body, and I’ll strike down your enemies. You must
therefore engage Puraṃjaya to destroy them.’ Hearing this, the immortals
bowed to Lord Viṣṇu and appeared before Puraṃjaya. 16
The deities spoke to him as follows: ‘Greetings, mighty warrior! Inaccordance
with our request, we trust that you will help us kill our enemies. Don’t
disappoint the hopes of those assembled here before you.’ Hearing this,
Puraṃjaya replied, ‘If I’m able to ride on the shoulders of your leader, Indra,
master of all three worlds and deity of a hundred sacrices, then I’ll ght as your
ally against your enemies.’ Hearing this, all the deities including Indra agreed,
saying, ‘So be it.’ 17 The god of a hundred sacrices then took the form of a bull
and Puraṃjaya, lled with enthusiasm, climbed upon his back. Blessed with the
energy of the eternal lord, master of every moving and unmoving thing,
Puraṃjaya fought beside the gods in their battle with the demigods and
destroyed their enemies. 18 Because he overcame the demon army while riding on
the back of a bull (kakut-stha), Kakutstha became his name. 19
Kakutstha’s son was Anenas. Anenas’s son was Pṛthu. Pṛthu’s son was
Viśvagaśva. His son was Cāndra. Cāndra’s son was Yuvanāśva. Yuvanāśva’s son
was Śrāvasta, who founded the city of Śrāvastī. 20 Śrāvasta’s son was Bṛhadaśva.
His son was Kuvalayāśva, who, lled with the power of Viṣṇu and surrounded
by twenty-one thousand sons, killed the demon called Dhundhu, molester of the
great sage Uttaṅka, and thereby became known as Dhundhumāra, ‘Dhundhu’s
Slayer’. 21 All his sons were consumed by the re that Dhundhu breathed on
them, 22 leaving only three alive: Dṛḍhāśva, Candrāśva and Kapilāśva. 23
Dṛḍhāśva’s son was Haryaśva. His son was Nikumbha. Nikumbha’s son was
Saṃhitāśva. His son was Kṛśāśva, and his son was Prasenajit. His son was
another Yuvanāśva. 24
This Yuvanāśva always worried that he was childless. While residing in the
vicinity of the ashrams of certain sages, those holy men took pity on him and
undertook a sacrice so he might have his wish. One night during the event,
before they went to bed, the sages placed a pitcher of water, consecrated with
mantras, on the altar. 25 While they slept, the king, overcome by terrible thirst,
entered the ashram. 26 Without waking the slumbering sages, he found the
consecrated water, which had incredible powers, and drank it.27 When the sages
woke, they asked who’d drunk the water. 28 Were it King Yuvanāśva’s wife, they
said, she would bear a mighty and courageous son. Hearing this, the king
admitted it was he who had unwittingly drunk the draught. 29 Accordingly, an
infant arose in Yuvanāśva’s belly and began to grow. 30 When the time arrived,
the king’s right ank split open and achild was born. In spite of this, the king
survived.31 ‘Now this baby’s been delivered, to whom will he entrust it?’ asked
the sages. 32 At that moment, Indra, king of gods, appeared and said, ‘He’ll
entrust it to me (mām dhāsyati)’, 33 and so the child was called Māṃdhātṛ. The
king of gods put his nger in the baby’s mouth and the child began to suck.
Having tasted the nectar of immortality that owed from the deity’s hand, the
child achieved maturity in just one day. 34 Māṃdhātṛ became a universal
monarch who ruled the earth with all its seven continents. 35 There is averse
about him:
‘As long as the sun will rise, and as long as it keeps on shining, this whole world is
said to be the realm of Yuvanāśva’s son, Māṃdhātṛ.’ 36
Māṃdhātṛ’s daughters, the sage and the sh
Māṃdhātṛ married Bindumatī, the daughter of Śaśabindu, and together they
had three sons, Purukutsa, Ambarīṣa and Mucukunda, 37 as well as fty
daughters. 38 A well-versed sage by the name of Saubhari spent twelve years
living underwater. 39 He shared the pool with the king of sh, Saṃmada by
name, who was of immense size and had innumerable ospring. Saṃmada’s sons
and grandsons frolicked by his side, behind him, in front of him and on his
chest, tail and head, by day and night, while playing happily in his presence. 40
Saṃmada found great pleasure in this endless contact with his sons, grandsons
and other ospring and, while the sage looked on, he enjoyed all sorts of games
with them each day. 41
Now, Saubhari, living underwater and seeing the daily joy this sh experienced
while capering with his family, couldn’t concentrate on his meditation. ‘This sh
is very lucky,’ he said to himself. ‘Even though he’s had a lowly rebirth, he can
play with his children and grandchildren. This has stirred a strong desire in me.
Now, just like him, I want to play with children of my own.’ With this thought,
the sage left the water and, wishing to settle down, approached King Māṃdhātṛ
to ask for one of his daughters in marriage. 42 As soon as the king heard that the
sage was coming, he rose and duly welcomed him with hospitality. Accepting the
seat that had been oered, Saubhari spoke: 43
Saubhari:
I want to start a family, sire, so kindly give me one of your daughters. Please
don’t disappoint me. Those who, compelled by circumstance, approach the
family of Kakutstha with a special wish are never turned away dissatised.44
In this world are other kings to whom daughters have been born, your majesty,
but your family is famous for its vow to grant the wishes of all whoask. 45
Give me one of your fty girls, your majesty. I fear I’ll suer greatly if my
petition is refused, best of monarchs. 46
Parāśara:
Hearing this, the king looked at the sage’s body, wizened with age, and was
about to refuse his request, but, fearing the sage’s curse, lowered his gaze and
pondered a while. 47
Saubhari:
What’s the problem, your majesty? What I ask is not impossible. Nothing will be
beyond your reach if I’m satised with the girl, who must be given to me in any
case. 48
Parāśara:
Still fearing the sage’s curse, the king made this humble reply: 49
The king:
‘It’s the custom of our family, sir, that a girl be given to a suitor of noble descent
who pleases her. Your request is beyond the realm of my imagination, yet has
arisen somehow. I was just wondering what to do in this situation.’
When the king had spoken, the sage said to himself, ‘Well, this is just another
way of refusing my request. He said this because he thinks that an old man like
me is unattractive to mature women, let alone young girls. So be it! I’ll do what’s
necessary.’ With this thought, he said to Māṃdhātṛ,50 ‘This being the case, tell
the palace guard to admit me to the women’s quarters. Ifany of the girls desire
me, I’ll marry her. If not, I’ll give up this endeavour as a waste of time.’ So
saying, he fell silent. 51
Parāśara:
Then Māṃdhātṛ, still fearing the sage’s curse, ordered the palace guard to admit
him to the women’s quarters. 52 As that holy sage went in, he took aform more
handsome than that of any siddha, gandharva or any mortal man. 53 The guard
admitted him and told the girls the king, their father, had issued this instruction:
54 ‘This holy sage has come to ask us for a girl in marriage. I promised him that if
any of my daughters chose to marry him, I would not refuse her wishes.’
Hearing this, each of the girls, lled with love and passion, asserted her own
superiority to win the sage, just like she-elephants in the presence of the head of
the herd. 55
The girls:
‘Enough, sisters! I’ve chosen him!’ ‘He was chosen by me!’ ‘He doesn’t suit you!’
‘He was created by Brahmā to be my husband!’ ‘I was made for him!’ ‘Shut up!’
56 ‘I chose him rst!’ ‘I chose him as soon as he came in.’ ‘What’s your problem?’
‘He’s mine!’ ‘No, he’s mine!’
Such was the awful fuss the princesses raised over the sage. 57 While Saubhari,
whose reputation was impeccable, was surrounded by all these most aectionate
girls, the guard bowed his head and informed the king of exactly what had
happened. 58
Parāśara:
Learning of the situation, the king was thrown into a urry and cried, ‘Why, why
has this befallen me? Tell me what to do. What have I said?’, but in spite of his
wishes, he eventually gave in to the sage. 59 After the great ascetic had duly
married all the girls, he led them to his ashram. 60
There, he summoned Viśvakarman, the deities’ articer and master of every
craft, a second Creator, and instructed him to build a palace for each girl,
complete with gardens, lawns, comfortable couches and pleasant pools lled
with owering lotuses, and which resounded with the cries of wild geese, ducks
and other birds. 61 When Viśvakarman, the original teacher of every practical art,
had built the palaces, he showed them to Saubhari.62 Next, at the command of
that brilliant sage, he placed in every residence an inexhaustible heavenly treasure
known as Nanda. 63 In each palace the princesses entertained their guests,
retinues and dependants by night and day with amusements including endless
supplies of food of all descriptions.64
One day, the king, whose heart was troubled by aection for his daughters,
wondered whether they were happy. On approaching the great sage’s ashram, he
beheld a row of crystal palaces, shining like the sun and set among the pleasant
groves and lakes. 65 The king entered one such palace, hugged his daughter and
took a seat. His eyes were brimming with tears of deep aection as he asked, 66
‘Are you happy here, my darling? Does anything trouble you? Is the great sage
kind to you? Are you ever homesick?’
Hearing this, the girl replied to her father, 67 ‘This palace is lovely, father. We
have a beautiful garden and a swimming pool lled with lotuses, and the birds
are always singing. The food is great, and we have the best entertainment,
including massages, clothes and jewellery, plus the beds are really comfortable.
Now I’m married, I have every luxury. All the same, who doesn’t think fondly of
the home where they were born? 68 Because of your kindness, everything has
turned out splendidly. 69 There’s just one thing that bothers me. This great sage,
my husband, never leaves my house. Because he really likes me, he’s always here,
and never visits any of my sisters.70 That must upset them, and that’s my only
worry.’
After she had spoken, the king went to the next palace, where he hugged the
daughter who lived there, took a seat and asked her the same question.71 Her
reply was identical: she also enjoyed the luxuries of the palace and the rest, but
because the sage doted on her, he never left her side or visited the others.
Hearing this, the king visited each palace in turn and questioned his other
daughters. 72 As they all gave the same reply, the king’s satisfaction and
amazement relieved the burden of his heart. Approaching holy Saubhari at a
quiet moment, the king paid his respects and said, 73 ‘We’ve seen your
miraculous power, sir, but we’ve never observed anyone perform such
aprodigious feat before. How great is the reward of your austerities!’ Having
honoured him with these words, the king tarried there a while, enjoying the best
of entertainments with that great sage, and eventually returned to his own
capital. 74
As time passed, the princesses bore the sage one hundred and fty sons.75 But as
the rush of love he felt grew stronger every day, the sage’s heart was dragged
down by worries. 76 ‘Will my sons learn to talk nicely? Will they begin to walk?
Will they grow up? Perhaps I’ll see them marry. Maybe they’ll have children of
their own. Perhaps I’ll even see my great-grandchildren.’ But when he realised
that such fancies ran far ahead of the day-to-day passage of time, he realised that
he’d been utterly deluded: 77
The sage Saubhari surrenders to Viṣṇu
‘There’s no end to my desires. Even if all the wishes made in ten thousand years
or a hundred thousand years are satised, further desires will stillarise.78
My children will learn to walk, grow up, get married and have children of their
own. I’ve seen my own sons, but now my heart yearns to see my grandsons. 79
Even if I see the birth of my grandchildren, some other desire will still arise. And
even when that desire has been satised, what can stop the advent ofthe next
desire? 80
I realise now that, short of death, there’ll be no end to these fantasies. Theheart
of one attached to desire will never experience union with the highest truth. 81
My peace of mind was suddenly destroyed when I became attached to that
friendly sh who shared the pool with me. As a result of that attachment Iwas
married and, because of marriage, I have all these desires. 82
The suering engendered by birth in a single body, and that which arises in fty
others, will be multiplied by the many sons born of the princesses whom I’ve
married. 83
The cause of this great suering will keep on growing with the marriages of my
grandchildren, great-grandchildren and every generation after that. Marriage is
indeed the source of individual anxiety. 84
The magic power resulting from the austerities I performed while living
underwater was the undoing of that practice. I was swept away by my aection
for my sons and all the others, and this came about because of myfriendship
with the sh. 85
Freedom from attachment is the basis of liberation for ascetics. Attachment is
the source of all my problems. Even an ascetic riding high on yoga falls to earth
because of this, to say nothing of a less-accomplished person. 86
My heart was caught in the grip of marriage, but now I’ll strive for my own
welfare to escape from further troubles and avoid the suering caused byothers.
87
With my penance, I’ll honour Viṣṇu, creator of the world, whose form is beyond
imagination, smaller than the smallest, larger than the largest, both light and
dark, the lord of lords. 88
May my mind be steady, free from faults and ever set on almighty Viṣṇu, who
assumes all forms, whose eternal body is unmanifest and manifest, sothat I may
be free from future rebirths. 89
I take refuge in Viṣṇu, who is all creation, purest lord of everything, who has
neither start, nor end, nor middle, apart from whom no thing exists,
theultimate guru of every guru.’ 90
Parāśara:
With these words, Saubhari surrendered himself, and, having abandoned his
children, home, furnishings, goods, chattels and all his other possessions,
accompanied by his wives, he entered the forest. 91 There, he daily undertook
each practice betting forest-dwelling sages and was cleansed of all his misdeeds.
His stream of thought was puried and, having devoted himself to tending
sacred res, he became a wandering mendicant. 92 Relinquishing all actions to
the lord, he attained the unborn, unchanging eternal state beyond the reach of
life and death, higher than the highest. 93
Such is the story of the marriage of Māṃdhātṛ’s daughters. 94 Anyone who
recalls, recites, hears or understands the story of Saubhari’s deeds, or causes it to
be written out, will not be disrespected, or stray from perfect virtue, or take the
path of error, but will be free from individual anxieties amid all distractions for
the next eight lives. 95
So ends Chapter Two in Book Four of the glorious Viṣṇu Purāṇa.
3. The descendants of Ambarīṣa
Parāśara:
I’ll now describe the descendants of Māṃdhātṛ’s sons. 1 His rst son, Ambarīṣa,
had a son, Yuvanāśva. 2 His son was Harīta, from whom the Aṅgirases known as
Hārītas were descended. 3 In the lower realm of Rasātala lived gandharvas
known as Mauneyas, who numbered sixty million. They plundered all the nāga
clans of their most precious treasures, not to mention their sovereignty. 4 The
nāga kings, deprived of power by these beings, roused Viṣṇu from his slumber
while he was reclining on the waters. Thelord opened his eyes, which were like
owering lotuses, as he listened to the praises of all those regal deities. Bowing
down before him, the nāgas asked: ‘Lord, will we ever overcome our fear of these
gandharvas?’ Thelord, the spirit without beginning, the supreme being, replied,
‘The son of Māṃdhātṛ’s son Yuvanāśva has a son named Purukutsa. I’lltake
possession of his person and subdue these wicked gandharvas.’ 5 Hearing this,
the nāga kings bowed to the lord and returned to their own dominion.
The nāgas then dispatched Narmadā to summon Purukutsa 6 and bring him
back to Rasātala. 7 Arriving in the lower realm, his own prowess augmented with
the might of Viṣṇu, Purukutsa overcame the gandharvas, then returned to his
residence. 8 As a result, all the nāga kings granted Narmadā a boon that anyone
who invoked her name, while calling her to mind, would have nought to fear
from venomous snakes. 9 Here is the verse:
‘I bow to Narmadā in the morning. I bow to Narmadā at night. Narmadā, I bow
to you. Protect me from all poisonous snakes!’ 10
One who recites this prayer will never be bitten by a snake by day or night, in the
dark or on entering a room, and anyone who recalls Narmadā while eating will
never be harmed by poison. 11 The nāga kings also blessed Purukutsa so that his
lineage would never be disrupted. 12
Purukutsa and Narmadā had a son, Trasadasyu. 13 Trasadasyu’s son was
Saṃbhūta. His son Anaraṇya was slain by Rāvaṇa during the latter’s war of
global conquest. Anaraṇya’s son was Pṛṣadaśva. Pṛṣadaśva’s son was Haryaśva.
His son was Vasumanas, and his son was Tridhanvan. Tridhanvan’s son was
Trayyāruṇa. His son was Satyavrata, who was given the name of Triśaṅku and
was relegated to the status of an untouchable. 14
Every day, during a twelve-year drought, Triśaṅku hung some venison in a
banyan tree on the banks of the Gaṅgā River as food for Viśvāmitra, his wife and
children, so that they need never accept a gift directly from an outcaste. 15 The
sage was well pleased by this and raised Triśaṅku to heaven in bodily form. 16
Triśaṅku’s son was Hariścandra. His son was Rohitāśva. His son was Harita.
Harita’s son was Cañcu. Cañcu had two sons, Vijaya and Sudeva. Vijaya’s son
was Ruruka. Ruruka’s son was Vṛka. 17 His son was Bāhu. It was he who,
conquered by the Haihayas, Tālajaṅghas and other tribes, ed to the forest,
accompanied by his pregnant wife. 18 One of her co-wives gave her poison to
induce an abortion, 19 but as a result of the dose, the foetus remained in her
womb for seven years. Bāhu died of old age in the vicinity of Aurva’s ashram. 20
His wife prepared a funeral pyre and mounted it, determined to follow him in
death. 21 But holy Aurva, who knew the past, present and future, rushed out of
his ashram, crying, ‘Abandon your foolish plan! In your womb is a future
universal sovereign of great courage and prowess. He’ll rule the world, perform
many sacrices and overcome his enemies. 22 Don’t do this! Don’t be so rash!’
Hearing this, the widow abandoned her intention to follow her husband in
death. 23
The birth of Sagara
That holy sage led her back to his ashram and, a few days later, she gave birth to a
splendid boy, along with the poison (sa gareṇa) she had swallowed. Aurva
performed the natal rituals for the baby and named him Sagara. 24 He later
invested the boy with the sacred thread, instructed him in the Vedas and other
scriptures and taught him how to wield the ery weapons named for Bhārgava.
25
One day, this gifted child asked his mother, ‘Why are we living here? Where’s my
father?’ In reply to these and other questions, his mother explained everything.
26 Later, being anxious to win back his father’s kingdom, he vowed to destroy
the Haihayas, Tālajaṅghas and the rest. First, he killed most of the Haihayas, 27
but as he was attacking the Śakas, Yavanas, Kāmbojas, Pāradas and Pahlavas, they
sought refuge with Vasiṣṭha, Sagara’s own family guru. 28 Even though they were
still alive, Vasiṣṭha thought them as good as dead. ‘My dear boy,’ said the sage to
Sagara, ‘Have done with these, the living dead, who are about to meet their
doom. 29 Sothat your vow may be fullled, I’ve caused these nations to abandon
their traditions and lose contact with the brahmins.’ 30
Respecting his guru’s words, Sagara agreed, but forced each tribe to adopt
adierent appearance. He caused the Yavanas to shave their heads, the Śakas to
shave half their heads, the Pāradas to wear long hair and the Pahlavas to grow
beards. He forbade these and other kṣatriyas to study the Vedas or perform
sacrices with the cry of vaṣaṭ. 31 Because they abandoned their traditions and
were shunned by brahmins, they were reduced to the status of barbarians. 32
Sagara went back to his kingdom and ruled all seven continents of the world
with uncontested authority. 33
So ends Chapter Three in Book Four of the glorious Viṣṇu Purāṇa.
4. Sagara’s sons excavate the ocean; The story
ofRāma
Parāśara:
Sagara had two wives, Kaśyapa’s daughter Sumati and the king of Vidarbha’s
daughter Keśinī. 1 Desiring children, the two women propitiated Aurva withall
their hearts, and the sage granted them the boon that 2 one wife would have a
single son, who would continue the lineage, while the other would have sixty
thousand sons, saying, ‘Choose whichever destiny you desire.’ Keśinī chose to
have a single child, and Sumati chose sixty thousand. 3 The sage agreed, and a
few days later Keśinī bore a son named Asamañjas, who would continue the
lineage. Vinatā’s daughter Sumati had sixty thousand sons. 4 Asamañjas had a
son named Aṃśumant. 5 From the time he was a baby, Asamañjas was ill-
behaved, but his father hoped he would improve as he grew older. 6 But leaving
childhood behind, his behaviour was no better, and his father gave up on him. 7
Even Sumati’s sixty thousand sons followed Asamañjas’s bad example. 8
Because these sons of Sagara, all aping Asamañjas’s poor behaviour, left the
worthy path of sacrice in this world, the gods bowed down to Kapila, the sage
who embodied every branch of knowledge, who was untouched by any fault and
who was an aspect of the lord, the highest spirit. The deities explained the
problem: 9 ‘Lord, these sons of Sagara are copying Asamañjas’s bad behaviour.
What will become of the world with followers like these? We beseech you to take
bodily form to save the troubled universe.’ Hearing this, the sage replied, ‘In a
few short days, they will be no more.’ 10
At about this time, Sagara began a horse-sacrice, but during the ritual, someone
stole the steed that had been guarded by his sons and hid it in acavern beneath
the earth. 12 The king sent the boys to nd the beast and, following its
hoofprints, each of them dug down, with great persistence, one league into the
earth. 13 They nally found the horse wandering in the underworld of Pātāla. 14
They also saw the sage Kapila nearby, ceaselessly illuminating all directions with
his splendour, like the lordly sun in acloudless autumn sky. 15 Wielding their
weapons, they cried, ‘Here’s the wretch who wronged us, the horse thief who
spoiled our sacrice! Kill him, kill him!’ The sage then turned his gaze upon
them for just an instant, reducing them all to ashes with re that sprang from his
own body. 16
Realising that all his sons who followed the horse had been consumed by the
ery energy of the supreme sage Kapila, Sagara dispatched Asamañjas’s son
Aṃśumant to retrieve the steed. 17 Aṃśumant reached Kapila by following the
path dug by his uncles, and, bowing respectfully, he praised the sage. Holy
Kapila said to him, ‘Go and take this horse to your grandsire. You may ask this
boon of me: that your sons and grandsons may lead the Gaṅgā down to earth
from the heavens above.’ 18 But Aṃśumant replied to the sage, ‘Grant me a
boon that my uncles who’ve been struck down by divine punishment, even
though unworthy of heaven, may be admitted to that realm regardless.’ 19 Holy
Kapila replied, ‘I’ve already spoken. Your descendants will conduct the Gaṅgā
down from heaven to earth. When your uncles’ bones and ashes are touched by
the water of that sacred stream, they’ll ascend to heaven. Such is the ecacy of
the water that ows across the toes of blessed Viṣṇu. 20 It not only yields all
happiness for those who bathe there purposely, but even one whose bones, skin,
sinews, hair or other body parts fall by chance to the ground in its vicinity will
immediately go to heaven when they die.’ Hearing this, Aṃśumant bowed to the
holy sage, and returned the horse to his grandsire’s sacrice. 21 Once Sagara had
retrieved the beast, he was able to complete the ritual. 22 Out of aection for the
boys, he raised the chasm that they had dug, now named Sāgara in their honour,
to the status of his own son.5 23
Aṃśumant’s son was Dilīpa. 24 It was Dilīpa’s son Bhagīratha who led the
Gaṅgā to earth from heaven and named it Bhāgīrathī. 25 Bhagīratha’s son was
Śruta. His son was Nābhāga. His son was Ambarīṣa. His son was Sindhudvīpa.
Sindhudvīpa’s son was Ayutāyu. His son was Ṛtuparṇa, the companion of Nala
and expert in the game of dice.6 26 Ṛtuparṇa’s son was Sarvakāma. His son was
Sudāsa. Sudāsa’s son, Saudāsa, was also known asMitrasaha. 27
Saudāsa becomes a rākṣasa
One day, Saudāsa was hunting in the forest when he saw two tigers. 28 These
beasts had killed all the deer in the vicinity, so Saudāsa shot one with an arrow, 29
but, as it lay dying, it turned into a rākṣasa of terrible appearance with a hideous
expression. 30 The surviving tiger–rakṣasa roared, ‘I’llhave revenge on you!’, and
vanished from sight. 31 Some time later, this Saudāsa was performing a sacrice.
When the great sage and sacricial expert Vasiṣṭha had stepped away for a
moment, the tiger–rākṣasa disguised himself as the sage and said to the king,
‘When the sacrice is over, all the food, including the meat, should be given to
me to eat. Have it cooked for me, and I’ll be back in just a minute.’ So saying, he
departed. 32
This same rākṣasa then disguised himself as a cook and, instructed by the king,
prepared a dish of human esh, which he presented to the sovereign.33 Saudāsa
accepted the esh served on a golden platter and waited for Vasiṣṭha to return.
When the real sage came back, the king oered him the platter.34 But the sage
said to himself, ‘How rude of the king to give this meat to me. What is it,
anyway?’ Vasiṣṭha began to meditate and, realising it was human esh, his mind
spun round with fury. He cursed the king, saying, ‘Youknow that we ascetics
can’t eat human esh, but you gave it to me anyway! Now your heart will crave
such food!’ 35 But the king snapped back, ‘It was you who ordered me to cook
it!’
Wondering how he could have said such things, the sage began to meditate
again. 36 With the insight gained through contemplation, he discovered the truth
of the matter and took pity on the king: ‘You won’t have to eat this food for
ever,’ he said, ‘Just twelve years.’ 37 The king, holding water in his cupped hands,
was about to curse the sage when his consort Madayantī soothed him with these
words, ‘The holy sage is our guru! You can’t curse a preceptor who is like our
personal deity!’ The king couldn’t throw the cursed water on the ground for fear
of damaging the crops, nor could he throw it into the air, as he worried it might
disperse the clouds, so he poured it on to his own feet. 38 The water, imbued
with all the king’s own anger, burned his feet so badly that they were blotched
with black and white. As a result, he became known as Kalmāṣapāda, ‘Blotch-
Foot’. 39 In accordance with Vasiṣṭha’s curse, every day at the sixth watch, the
king became a rākṣasa and, prowling in the forest, devoured multitudes of
people. 40
One day, the rākṣasa spied a sage enjoying intercourse with his wife, as became
the season. The frightened couple saw the dreadful creature and tried to ee, but
the rākṣasa seized the brahmin. 41 His wife pleaded with the demon repeatedly,
‘Have mercy on us! You’re the great king Mitrasaha, crown-jewel of Ikṣvāku’s
lineage, not a rākṣasa at all. You understand women’s pleasure. Please don’t eat
my husband before my desire has been satised!’ But even as she made these
varied pleas, he ate the brahmin anyway, just as tigers devour their prey. 42 The
brahmin’s wife, lled with rage, cursed the king, saying, ‘Because you ate my
husband before I was satised, your end will come while you’re making love!’
With this, she entered the ames. 43
Twelve years later, the king was freed from the sage’s curse, but when he yearned
for the company of a woman, Madayantī reminded him what the brahmin’s wife
had said. 44 The king thereafter avoided intercourse and, being childless, asked
Vasiṣṭha for a son, and the sage himself conceived a son with Madayantī.
Another seven years passed by, but as the infant remained unborn, the queen
struck her belly with a stone (aśman). This nally induced the child’s birth, and
they called him Aśmaka. 45
Aśmaka’s descendants
Aśmaka had a son called Mūlaka. When the earth was being cleansed of
kṣatriyas, Mūlaka survived by protecting (kavaca) himself with naked women
(nārī). That’s why he’s also known as Nārīkavaca. 46 Mūlaka’s son was
Daśaratha. His son was Ilivila. His son was Viśvasaha. His son was Khaṭvāṅga,
also known as Dilīpa. It was he who, petitioned by the deities, destroyed their
enemies in their war in heaven against the demigods. As he’d done this favour for
the gods, they urged him to request a boon. Khaṭvāṅga said, ‘If I must accept
your oer, tell me how long I’ll live.’ The deities replied at once, ‘You’ll only live
for one more minute.’ Thus addressed, and imbued with the quality of lightness,
he was carried down to the world of men on a comfortable sky-going chariot.
On arrival, Khaḍvāṅga said, ‘Myown self is no dearer to me than being in the
presence of brahmins. I’ve never strayed from the traditions of my order. I’ve
always seen the eternal, indivisible unity in all creation, embracing gods, mortals,
animals, plants and the rest. May I, therefore, with unfaltering steps, reach the
lord, the very deity on whom sages set their hearts.’ So saying, he merged into the
most senior of all the gods, the lord whose form is beyond description and who
is all existence, the highest spirit known as Vāsudeva, and there Khaṭvāṅga
achieved absorption. 47
People hear this verse about King Khaṭvāṅga sung by the Seven Sages longago:
‘There’ll never be another in the world like Khaṭvāṅga, who came from heaven
down to earth to live for just one minute. With his intellect and generosity, he
was one with all three worlds.’ 48
The story of Rāma
Khaṭvāṅga’s son was Dīrghabāhu. His son was Raghu. His son was Aja. Hisson
was also called Daśaratha. For the preservation of the world, Lord Viṣṇu, who
has a lotus at his navel, manifested aspects of himself as the four sons of
Daśaratha in the forms of Rāma, Lakṣmaṇa, Bharata and Śatrughna. When
Rāma was just a boy, while journeying to protect Viśvāmitra’s sacrice, he slew
the demoness called Tāṭakā. 49 At the sacrice itself, he drove o the rākṣasa
Mārīca with a shower of arrows. He killed the other rākṣasas led by Subāhu, and
cleansed Ahalyā of her sins with just a glance. In the palace of Janaka, he lifted
Śiva’s bow, snapped it easily and won King Janaka’s daughter Sītā, born of Earth,
as reward for his prowess.50 He stripped the courage, strength and pride from
Paraśurāma, who destroyed the kṣatriyas, and consumed the clan of Haihayas
like a re.51 On his father’s orders, Rāma entered the forest with his wife and
brother, giving not a thought to the sovereignty he’d relinquished. 52 There he
slew Virādha, Kharadūṣaṇa, Kabandha and other rākṣasas, as well as Vālin, king
of monkeys. 53 Rāma built a bridge across the sea and destroyed the race of
rākṣasas. He then returned to Ayodhyā with King Janaka’s daughter Sītā, who’d
been seized by ten-headed Rāvaṇa and whose blemish was removed after that
rākṣasa’s demise. Sītā’s purity was conrmed when she passed unharmed
through re, while all the deities sang her praises. 54
Bharata, too, slew thirty million fearsome gandharvas in order to subdue their
realm. Śatrughna killed the brave and powerful rākṣasa lord named Lavaṇa, son
of Madhu, and occupied his capital, Madhurā. 55 By these and other feats of
unequalled strength and courage, Rāma, Lakṣmaṇa, Bharata and Śatrughna
destroyed those wicked beings and guaranteed security for all the world. Having
done so, they ascended again to heaven. 56 The inhabitants of Rāma’s kingdom,
Kosala, loved all four brothers, each an aspect of Viṣṇu, and, with their hearts
devoted to the lord, they, too, achieved that heavenly state. 57
Rāma’s descendants
Rāma had two sons, Kuśa and Lava. Lakṣmaṇa’s sons were Aṅgada and
Candraketu. Takṣa and Puṣkara were Bharata’s sons. Subāhu and Śūrasena were
the sons of Śatrughna. Kuśa’s son was Atithi. Atithi’s son was Niṣadha.
Niṣadha’s son was Nala. His son was Nabhas. Nabhas’s son was Puṇḍarīka. His
son was Kṣemadhanvan. His son was Devānīka. His son was Ahīnagu. His son
was Ruru. His son was Pāriyātra. Pāriyātra’s son was Dala. Dala’s son was Chala.
His son was Uktha. Uktha’s son was Vajranābha. His son was Śaṅkhanābha. His
son was Vyutthitāśva. He had a son, Viśvasaha. 58 His son was Hiraṇyanābha,
the great ascetic master and disciple of the sage Jaimini, from whom Yājñavalkya
learned the art of yoga. 59 Hiraṇyanābha’s son was Puṣya. His son was
Dhruvasaṃdhi. His son was Sudarśana. His son was Agnivarṇa. His son was
Śīghraga. His son was Maru, who, having established his ascetic practice, dwells
in the village of Kalāpa to this very day. In some future age, he will reestablish the
kṣatriya order in the Solar Dynasty. His son was Prasuśruta. His son was
Susandhi. His son was Amarṣa. His son was Mahasvant. His son was
Viśrutavant. His son was Bṛhadbala, who was slain by Abhimanyu, son of
Arjuna, in the Bhāratawar. 60
I’ve given you a summary of the kings of Ikṣvāku’s lineage. By hearing their
accomplishments, you’ll be freed from all misdeeds. 61
So ends Chapter Four in Book Four of the glorious Viṣṇu Purāṇa.
5. The legend of Nimi: Why we blink
Parāśara:
Ikṣvāku’s son Nimi selected Vasiṣṭha as the priest to ociate at a thousand-year-
long sacrice. 1 But Vasiṣṭha said to him, ‘I’ve already been engaged by Indra to
conduct a sacrice of ve hundred years for him. You must wait, but I’ll come to
be your priest as soon as it is nished.’ After Vasiṣṭha had spoken, King Nimi
said nothing. 2 Believing that he had Nimi’s agreement, the sage Vasiṣṭha
performed the sacrice for Indra, king of the immortals. 3 Nimi, however,
invited other sages including Gautama to conduct his ritual. When Indra’s
sacrice had been completed, Visiṣṭha hastened back, believing he would
conduct the sacrice for Nimi. When he saw that the position of ociating
priest had been given to Gautama, he cursed the king, who was asleep at the
time: ‘Because you gave this task to Gautama without informing me, you’ll exist
no more in bodily form!’ 4 On waking, the king said, ‘As this irascible guru has
cursed me without warning while I slept, and I knew nothing of the matter, may
he also cease to exist in physical form!’ Uttering this counter-curse, the monarch
left his body. 5 As a result of Nimi’s imprecation, Vasiṣṭha’s life force merged
with that of the deities Mitra and Varuṇa. One day, while spying on the apsaras
Urvaśī, the two deities experienced an ejaculation of semen and, as a result,
Vasiṣṭha gained at once another body. 6 Nimi’s remains, treated with the nest
oils and fragrances, showed no sign of putrefaction or decay, and looked as
though he’d only just departed.
At the conclusion of the sacrice that Nimi had undertaken, the priests said to
the deities who arrived to collect their share, ‘You should grant a wish to the
person who initiated this ritual.’ The deities agreed, and Nimi’s voice was heard
to say, 7 ‘You can end the torrent of suering endured by all the world. There is
no greater pain on earth than the parting of body and soul. I therefore wish to
remain in the eyes of all living things, but never again shall I take a physical
form.’ Hearing this, the deities caused Nimi to appear in the eyes of every living
creature, 8 and that’s why they all blink (nimeṣa).
Nimi’s descendants
As Nimi had no son, the sages feared the absence of a king. They therefore
rubbed his body with a restick 9 and thus brought forth a baby boy. Because
the child was generated (janana) in this manner, he was called Janaka, 10 and
because his father was without a body (videha), the boy was known as Vaideha.
He also had another name, Mithi, as he’d been brought forth by rubbing
(mathana) with a stick. Janaka’s son was Udāvasu. Udāvasu’s son was
Nandivardhana. His son was Suketu. His son was Devarāta. His son was
Bṛhaduktha. His son was Mahāvīrya. His son was Satyadhṛti. His son was
Dhṛṣtaketu. Dhṛṣṭaketu’s son was Haryaśva. His son was Maru. Maru’s son was
Pratibandhaka. His son was Kṛtaratha. His son was Kṛti. His son was Vibudha.
His son was Mahādhṛti. His son was Kṛtirāta. His son was Mahāroman. His son
was Suvarṇaroman. His sonwas Hrasvaroman. His son was Sīradhvaja. When
Sīradhvaja was ploughing the sacricial ground to obtain a son, a daughter, Sītā,
appeared at the tip of his ploughshare.
Sīradhvaja’s brother, the king of Sāṃkāśī, was called Kuśadhvaja. Sīradhvaja’s
descendant was Bhānumant. Bhānumant’s son was Śatadyumna. His son was
Śuci. He had a son named Ūrjavaha. 11 His son was Satyadhvaja. His son was
Kuṇi. Kuṇi’s son was Añjana. His son was Ṛtujit. His son was Ariṣṭanemi. His
son was Śrutāyus. Śrutāyus’s son was Supārśva. His son was Saṃjaya. His son
was Kṣemāri. His son was Anenas. His son was Mīnaratha. His son was
Satyaratha. His son was Sātyarathi. Sātyarathi’s son was Upagu. His son was
Śāśvata. His son was Sudhanvan. His son was Subhāṣa. His son was Suśruta. His
son was Jaya. The son of Jaya was Vijaya. His son was called Ṛta. Ṛta’s son was
Sunaya. His son was Vītahavya. His son was Dhṛti. Dhṛti’s son was Bahulāśva.
His son was Kṛti and, with Kṛti, the lineage of Janaka came to an end. 12
Such were the kings of Mithilā, known as the Maithilas, most of whom were
sovereigns who had recourse to the knowledge of the Self. 13
So ends Chapter Five in Book Four of the glorious Viṣṇu Purāṇa.
6. The Lunar Dynasty
Maitreya:
Master, you’ve described the Solar Dynasty to me, but I’d like to hear in detail
about the monarchs in the lineage of the Moon. 1
The ospring of these famous men are celebrated to this day, so it would bet
you, kind and gracious brahmin, to describe them all to me. 2
Parāśara:
Listen, you tiger of a sage, to the lineage of the beaming Moon in which
successive famous kings arose. 3
This dynasty is resplendent with sovereigns such as Nahuṣa, Yayāti and
Kārtavīrya Arjuna, who were richly blessed with qualities of great strength,
courage, dignity, integrity and endeavour. Listen and I’ll describe them foryou. 4
Brahmā, creator of the universe, born from the lotus at the lily-like navel of Lord
Nārāyaṇa, had a son, Atri. Atri’s son was Soma the Moon. 5 Lotus-born Lord
Brahmā consecrated Soma as sovereign over all plant life, the brahmins and
constellations. 6
Soma abducts Tārā
Soma conducted a rājasūya—a royal coronation sacrice—and, with the power
he gained thereby and because he ruled a vast domain, he grew arrogant. 7 Proud
and haughty, Soma abducted Tārā, wife of Bṛhaspati, preceptor of all the deities.
8 Even though he was urged repeatedly by Bṛhaspati, chastised by Lord Brahmā
and implored by all the heavenly sages, he refused to give her back. 9 Because of
his enmity towards Bṛhaspati, the sage Uśanas took Soma’s side. 10 Lord Rudra,
who had acquired his knowledge of the Vedas from Aṅgiras, allied himself with
Bṛhaspati. 11 Jambha, Kumbha and all the other Dānava and Daitya hordes,
following Uśanas, made great eorts in Soma’s cause. Indra, with the backing of
all the divine armies, supported Bṛhaspati. 12 Thus, two sides fought a terrible
battle over Tārā known as the Tārakā War. The deities led by Rudra loosed all
their weapons against the demigods, as did the Dānavas in return. 13
This whole world, with hearts atremble at the shock of the battle between the
gods and demigods, sought refuge with Brahmā. 14 The lord commanded
Uśanas, the demigods, Rudra and the deities to desist and returned Tārā to
Bṛhaspati. Seeing she was pregnant, Bṛhaspati said, 15 ‘You, my own wife, shall
not bear the son of another man. Get rid of it! I’ve had enough of your
audacity!’ 16 Thus addressed by her husband, and even though she’d been
faithful to him, she obeyed his orders and gave birth to the infant in a bed of
reeds. 17
As soon as the child was born, his splendour outshone the brilliance of the
deities. 18 Seeing both Bṛhaspati and Soma overcome with aection for the child
because of his magnicence, the gods became suspicious and questioned Tārā: 19
‘Tell us truly, lucky woman. Whose son is he, Soma’s or Bṛhaspati’s?’ Tārā,
hearing this, was too ashamed to answer. She said nothing to the gods, even
though they questioned her repeatedly. The child himself desired to curse her,
saying, ‘Wicked woman! Why don’t you tell them who my father is? This very
day, I’ll inict such punishment on you, lled with this false modesty, that no
woman will ever be so slow to speak again.’ 20 But Lord Brahmā, grandsire of the
world, stopped the boy and questioned Tārā himself, ‘Tell me, my dear, whose
child it is, Soma’s or Bṛhaspati’s?’ Hearing this, and frozen with embarrassment,
she confessed the child was Soma’s. 21 The blessed Moon, lord of constellations,
heaved a sigh of relief and his cheeks shone again with loveliness. He hugged the
boy and cried aloud, ‘Well done, well done, my son. How wise you are!’ and
named him Budha, ‘clever’. 22
Purūravas’s aair with the apsaras Urvaśī
I previously described how Budha had a son named Purūravas with Ilā, who was
generous, devout and energetic.7 Now, the apsaras Urvaśī, cursed by Mitra and
Varuṇa, chose to live in the world of men, where she beheld this truthful,
handsome Purūravas. 23 At rst sight, she shed her pride and lost all interest in
the pleasures of heaven. Setting her heart on this mortal man, she approached
him. 24 When Purūravas saw Urvaśī imbued with qualities such as tenderness
and loveliness, which outshone every woman in the world, her charming way of
walking and her sweetest smile, he lost his heart to her. 25 They fell in love, had
eyes for no-one else and abandoned all other interests. 26 Summoning his
courage, King Purūravas said to Urvaśī,27 ‘Youhave such lovely eyebrows that
I’m completely rapt in you! Take pity on me and love me in return.’ Hearing
this, Urvaśī shyly stammered her reply, 28 ‘We’ll be lovers, but you must rst
accept my terms.’ 29 ‘State them!’ said the king. ‘First, I keep two pet sheep
beside my bed,’ Urvaśī explained, ‘They’re like my sons, and must never be
removed. Second, I must never see you naked and, third, butter is the only thing
Ieat.’ ‘Agreed!’ replied the king.
In the region of Alakā, in Caitraratha and other forests and in lakes ablaze with
freshest lotuses, the king enjoyed himself with Urvaśī for sixty-one years, his
pleasure increasing daily. 30 Urvaśī shared these delights with him and, as she
loved him more each day, she had no desire to return to the immortals’ realm. 31
In her absence, however, heaven lost its charm for the other apsarases, siddhas
and gandharvas. 32 Accordingly, one night, Viśvāvasu, who knew of Urvaśī and
Purūravas’s agreement, accompanied by some gandharvas, stole a sheep from
Urvaśī’s bedside. 33 As it was carried through the air, Urvaśī heard it bleating and
cried aloud, ‘Someone’s stealing one of my boys! Who’ll protect me, a helpless
woman?’ The king heard her cries, but fearing she would see him naked, didn’t
go to her assistance.
Sometime later, the gandharvas stole her other sheep, and again Urvaśī heard it
bleating as it was carried o. ‘A helpless woman who has no husband, I have to
rely on cowards!’ Such were her anguished cries. 34 The king, unable to restrain
himself and thinking he’d be safe in the darkness, seized his sword and charged
in, shouting ‘Stop, thief! Stop! I’ll kill you!’ 35 At that moment, the gandharvas
caused a blinding ash of light and in the glare Urvaśī beheld the naked king. As
their pact had now been broken, she vanished in an instant. 36 The gandharvas
then dropped the sheep and ew back up to heaven. 37 The king caught both
animals and, feeling pleased with himself, went back to bed. It was only then
that he discovered Urvaśī had vanished. 38 Unable to see her, the frenzied king,
still naked, rushed about in search of her.
At last he found Urvaśī in Kurukṣetra, swimming in a lotus pool with four other
apsarases. ‘Hey! That’s my wife!’ he shouted in great excitement, ‘Wait, you
hard-hearted woman. Wait! Speak to me!’, and so on. 39 But Urvaśī merely
replied, ‘That’s enough of your ill-considered actions. I’m pregnant, sire. Come
back next year and you’ll have a son. We’ll then spend one last night together.’
Hearing this, the joyful king returned to his dominion. 40 Urvaśī then explained
to the other apsarases that she’d been in love with him and stayed with him for
many years. ‘You’re right about his handsome looks,’ the apsarases said, ‘We’d
gladly live with him forever!’
One year later, the king returned and Urvaśī presented him with a son, Āyus.41
They spent that night together and Urvaśī conceived ve more boys.42 ‘Because
all the gandharvas favour me,’ she said to the king, ‘they’ll grant your majesty a
boon. Just ask for anything you want.’ 43 ‘I’veconquered all my enemies,’ the
king replied, ‘My ve senses are still sharp, I’ve a family of my own, with wealth
and power beyond all measure. I wish for nothing other than to share a realm
with Urvaśī. I only want to be with her.’ 44
Hearing this, the gandharvas gave him a brazier in which a re was burning,45
with this instruction, ‘In accordance with sacred tradition, divide this re in
three. Perform a perfect sacrice to accomplish your desire of sharing a realm
with Urvaśī. Then your wish will certainly be fullled.’ Hearing this, the king
took the brazier with the re and went into the forest, but when he got there, he
thought, ‘How stupid of me! I’ve brought the brazier, but I should have brought
Urvaśī as well.’ With this, he left the re and returned to the city. 46
In the middle of the night, the king woke up with this thought, ‘Thegandharvas
gave me the brazier so I could share a realm with Urvaśī, but I left it in the forest.
I should go back and get it.’ With this, he got up, but when he reached the
forest, the brazier was nowhere to be seen. In its place, however, stood two trees,
p
an aśvatthama with a śamī growing up its middle. Seeing this, the king said to
himself, ‘This is where I left the brazier, but it’s turned into these two trees.
They must be re in another form, so I’ll take them back to the city and make a
restick out of them. I’ll then use the stick to start a re and make oblations into
that.’ With this thought, he returned to the capital once more and set to work. 47
Measuring with his thumb as he chanted the Gāyatrī mantra, he made arestick
twenty-four inches long, as that’s the number of syllables in the verse. He then
used the stick to start a re. The king divided the re in three as required by
scripture, and made oblations into each, stating that his goal was to share a realm
with Urvaśī. 48 By undertaking the re sacrice many times in accordance with
tradition, he nally reached the dominions of the gandharvas, and was never
parted from Urvaśī again. 49 That’s why they say, ‘In the beginning there was but
a single re, but during the current Manvantara, Ilā’s son divided it in three.’ 50
So ends Chapter Six in Book Four of the glorious Viṣṇu Purāṇa.
7. King Jahnu drinks the Gaṅgā dry
Parāśara:
Purūravas had six sons, Āyus, Dhīmant, Amāvasu, Viśvāvasu, Śatāyus and
Śrutāyus by name. 1 Amāvasu had a son called Bhīma. 2 Bhīma’s son was
Kāñcana. Kāñcana’s son was Suhotra. His son was Jahnu. Seeing that his entire
sacricial enclosure had been ooded with water from the Gaṅgā River, Jahnu,
his eyes red with fury, deployed his supreme powers of concentration to draw the
holy spirit of the sacrice to himself. He then drank the Gaṅgā dry. 3 The divine
sages placated him, giving him the river as his daughter. 4
Jahnu also had a son, called Sumantu. His son was Ajaka. His son was Balākāśva.
His son was Kuśa. Kuśa had four sons: Kuśāmba, Kuśanābha, Amūrtaraya and
Amāvasu. 5 Of these, Kuśāmba undertook austerities, hoping for a son who
would be Indra’s equal. Seeing his awesome practices and thinking there could
never be another being with prowess equal to his own, Indra appeared himself as
Kuśāmba’s son. 6 He was born as Gādhi, also known as Kauśaki.
Mother and daughter swap gruel
Gādhi had a daughter named Satyavatī, whom Ṛcīka, Bhṛgu’s scion, wished to
marry. 7 Gādhi, however, unwilling to give the girl to a cantankerous old
brahmin, demanded a bride-price of one thousand eet-footed horses, each as
white as the moon and each with one black ear. 8 The sage Ṛcīka acquired a
thousand such steeds from Varuṇa at the sacred ford of Aśvatīrtha, presented
them to Gādhi and so married his daughter. In order that Satyavatī might
conceive a son, Ṛcīka prepared some gruel for her. 9 Satyavatī pleased the sage, so
he made a second bowl of gruel for her mother, so that she, too, might have a son
who would become a peerless warrior. 10 ‘This gruel is yours, and the other is for
your mother. Don’t mix them up.’ So saying, the sage set out for the forest. 11
When it was time to eat, Satyavatī’s mother said, ‘Daughter, every father wants
his son to be outstanding, and no son should be outdone by his mother’s
brother. Give me your gruel and you eat mine. 12 My son is destined to rule the
world, while yours will be a brahmin. How much strength, courage or glory
would such a son possess?’ Hearing this, Satyavatī gave her gruel to her mother.
13
When the sage returned from the forest, he looked at Satyavatī 14 and said, ‘You
wicked girl! Why have you done wrong? You look terrible. You must’ve eaten the
gruel I made for your mother. You shouldn’t have done that! 15 I imbued her
gruel with glory, strength and courage. In yours I put tranquillity, knowledge,
patience and all the other virtues of a brahmin. Because you ate the wrong one,
your son will lead a fearsome warrior’s life, obsessed with war and death. Your
mother’s son will be a brahmin who delights in peace.’ Hearing this, Satyavatī
clutched her husband’s feet, 16 and in that abject position, implored him,
‘Husband, I didn’t know what Iwas doing. Have pity on me. Don’t let my own
son be like that. Kindly let it be my grandson.’ Hearing this, that wise man
acceded to her request. 17
In due course, Satyavatī gave birth to Jamadagni, and her mother bore
Viśvāmitra. Satyavatī became the river known as Kauśakī. Jamadagni married
Reṇukā, the daughter of Reṇu, born in the lineage of Ikṣvāku. Jamadagni and
Reṇukā had a son named Paraśurāma, who wiped out all the kṣatriyas and was
an aspect of Lord Nārāyaṇa, preceptor of the universe. 18 The gods gave
Viśvāmitra a son, Śunaḥśepa, in the lineage of Bhṛgu. His son was called
Devarāta. Later, Viśvāmitra had other sons, named Madhucchanda, Jayakṛta,
Devāṣṭaka, Kacchapa and Hārītaka. 19 From these descended many branches of
the line of Kauśika, linked by marriage to families of other sages. 20
So ends Chapter Seven in Book Four of the glorious Viṣṇu Purāṇa.
8. The descendants of Purūravas’s son Āyus
Parāśara:
Purūravas’s eldest son, Āyus, married the daughter of Rāhu. 1 Āyus had ve sons
with her: Nahuṣa, Kṣatravṛddha, Rambha and Raji, with Anenas as the fth.
Kṣatravṛddha’s son was Suhotra. 2 He had three sons, Kāśya, Leśa and
Gṛtsamadās. Gṛtsamadās’s son, Śaunaka, established the system of four
communities. 3 Kāśya’s son was the king of Kāśī. His son was Dīrghatamas.
Dīrghatamas’s son was Dhanvantari, who achieved great things and in every
subsequent rebirth mastered each branch of knowledge. Lord Nārāyaṇa granted
him a boon 4 that, in this life, he would be born in the clan of Kāśirāja, would
compose the complete eightfold Āyurveda and would enjoy a portion of the
sacrice. 5
Dhanvantari’s son was Ketumant. Ketumant’s son was Bhīmaratha. His son was
Divodāsa. His son was Pratardana. After the destruction of the Bhadraśreṇya
clan, he vanquished all his foes and hence was called Śatrujit, ‘Enemy-
Conqueror’. 6 His father aectionately called him vatsa or ‘darling’, so he was
also known by that name. Because he was dedicated to truth, he was called
Ṛtadhvaja, ‘Whose Banner is Honesty’. Further, as he acquired a horse (aśva)
named Kuvalaya, he was known around the world as Kuvalayāśva. 7 This Vatsa
had a son called Alarka, about whom people still sing this verse:
‘For sixty thousand years, and six thousand more, none other than young Alarka
ruled the world.’ 8
This Alarka had a son called Sannati. His son was Sunītha. His son was Suketu.
His son was Dharmaketu. His son was Satyaketu. His son was Vibhu. His son
was Suvibhu. His son was Sukumāra. His son was Dhṛṣṭaketu. His son was
Vainahotra. His son was Bhārga. Bhārga’s son wasBhārgabhūmi, who further
developed the system of four communities.
I’ve told you about the kings of Kāśi. Now you’ll hear of Raji’s ospring. 9
So ends Chapter Eight in Book Four of the glorious Viṣṇu Purāṇa.
9. Āyus’s son Raji usurps Indra
Parāśara:
Raji, son of Āyus, had ve hundred sons of peerless strength and courage. 1 At
the outbreak of the war between the gods and demigods, each side strove to
overcome the other. Both questioned Brahmā, saying, 2 ‘Lord, which side will be
victorious in this war between us?’ 3 Lord Brahmā replied, ‘The side for which
Raji takes up arms and ghts.’ The Daityas therefore went to Raji and requested
his assistance. ‘I’ll ght for you if, when we overcome the gods, I become your
king,’ he replied. Hearing this, they said, ‘We cannot say one thing and do
another. Prahlāda is our king and we ght for him.’ With this, the demigods
departed. After they had left, the gods then put the same question to the king.
Raji promised to help them and they agreed to accept him as their sovereign. 4
Supported by the army of the gods and wielding many powerful weapons, Raji
vanquished all the forces of the demigods. 5 When his rivals had been overcome,
Indra pressed his forehead to Raji’s feet and said, ‘Because you saved us from
calamity, you’re like a father to us. You’re unexcelled in all the worlds. I,
sovereign of all three realms, am but your son!’ 6 The king said with a laugh, ‘So
be it! Such a respectful salutation, lled with varied words of attery, cannot be
disregarded, even when it’s spoken by an enemy.’ So saying, he returned to his
own capital 7 and Indra, deity of a hundred sacrices, conferred sovereignty on
him there. 8
After Raji died and went to heaven, the sage Nārada encouraged Raji’s sons to
petition Indra, who ranked as one of their own brothers, to confer sovereignty
on them in accordance with tradition. 9 As Indra refused their request, those
mighty beings defeated him, usurping his position for themselves. 10
Some days later, Indra, now deprived of sovereignty over the threefold worlds
and no longer receiving his portion of the sacrice, met Bṛhaspati in a secluded
place and said to him, 11 ‘It would be nice if you could give me some of the
leftover oblations to keep me going—something the size of a dried date would
do.’ Hearing this, Bṛhaspati replied, ‘If that’s the case, you should’ve told me
earlier. There’s nothing I wouldn’t do for you. I can get your position back in a
couple of days.’ So saying, Bṛhaspati performed a sacrice each day to sow
confusion in the brothers’ minds and to restore Indra’s ardour. When the ve
brothers were overcome by mental turmoil, they became the brahmins’ rivals,
rejected true religion and turned away from the teachings of the Vedas. 12 As
soon as they abandoned dharma, Indra was able to destroy them. With the
energy that his preceptor, Bṛhaspati, had restored to him, he bestrode the
threefold world once more.
Anyone who hears how Indra lost, then won his status back again, will never
suer anguish should he lose his own position. 13
Āyus’s third son, Rambha, had no ospring. His second son, Kṣatravṛddha, had
a son, Pratikṣatra. His son was Saṃjaya. His son was Jaya. His son was Vijaya,
and his son was Kṛta. His son was Harṣavardhana. Harṣavardhana’s son was
Sahadeva. His son was Adīna. His son was Jayatsena. His son was Saṃkṛti. His
son was Kṣatradharman. These were the descendants of Kṣatravṛddha. Next I’ll
describe the lineage of Nahuṣa. 14
So ends Chapter Nine in Book Four of the glorious Viṣṇu Purāṇa.
10. Āyus’s grandson Yayāti exchanges old age for
youth
Parāśara:
Yati, Yayāti, Saṃyāti, Āyāti, Viyāti and Kṛti were Nahuṣa’s six brave and powerful
sons. 1 As Yati had no desire for sovereignty, Yayāti became the king. 2 He
married Uśanas’s daughter Devayānī and Śarmiṣṭhā, the daughter of Vṛṣaparvan.
There is a verse about their ospring: 3 ‘Devayānī had two sons, Yadu and
Turvasu. Vṛṣaparvan’s daughter Śarmiṣṭhā had three, Druhyu, Anu and Puru.’8 4
Yayāti was cursed by the poet Uśanas to grow old before his time. 5 With the
intervention of mighty Indra, whom he had propitiated, Yayāti was able to
transfer his old age to another person. Accordingly, he said to his eldest son,
Yadu, 6 ‘Your maternal grandfather has cursed me to grow old prematurely, but
with Indra’s permission, I can transfer my old age to you for a thousand years.
I’m not yet sated with the pleasures of life and want to enjoy myself by taking on
your youthfulness. You can’t refuse me!’ Hearing this, Yadu had no desire to
accept Yayāti’s old age, so his father cursed him, saying, ‘Your descendants will
never be t to rule.’ 7 The king then asked Turvasu, Druhyu and Anu to
exchange their youth for his old age, but they all refused, so he cursed them as
well. 8
Yayāti then made the same request to Śarmiṣṭhā’s youngest son, Puru. Having a
generous disposition, Puru bowed to his father and said with respect, ‘You’re
doing me a great favour.’ So saying, Puru accepted Yayāti’s old age and gave his
father his youth. 9 Having acquired Puru’s youthfulness and without oending
against virtue, Yayāti indulged in the pleasures of lifeas suited to his desire, age
and energy, while properly defending hissubjects. 10
Enjoying himself with the apsaras Viśvācī and with his own wife, Devayānī, he
daily thought his desires would eventually cease. 11 Every day, however, pursuing
these pleasures, his mind turned again to his exquisite yearning. 12 People sing
these verses in this regard:
‘Desires cannot be satised when you indulge them. A re ares up with every
oering of butter. 13
All the rice, barley, gold, cattle and women in the world cannot satisfy aman. He
must therefore cast o desire. 14
If a man rejects a dim view of the world, then, seeing everything as equal, he’ll
nd pleasure all around. 15
The feeble-minded person nds it hard to shun desires; they don’t grow old with
age. The wise abjure such yearning, as then they’re lled withhappiness. 16
Hair grows white with age, and with age the teeth decay. But love of money and
love of life never wither, even as one grows old. 17
I’ve spent a thousand years, my heart obsessed with pleasure, But every day
desire for more still grows in me. 18
I’ll therefore abandon these desires and set my mind on the Absolute. Free from
dualities and selshness, I’ll roam with wild animals.’ 19
Parāśara:
Yayāti eventually retrieved his old age from Puru and returned his son’s
youthfulness. He then anointed Puru as king and retired to the forest to
undertake austerities. 20
He invested Turvasu as regent over the south-east, Druhyu over the west and
Yadu over the south. 21
He made Anu regent of the north and, having consecrated Puru as king ofall the
world, retreated to the wilderness. 22
So ends Chapter Ten in Book Four of the glorious Viṣṇu Purāṇa.
11. Yayāti’s son Yadu
Parāśara:
I’ll now describe the lineage of Yayāti’s rst son, Yadu, in which Lord Viṣṇu
revealed an aspect of himself, who has no start or nish and whose immeasurable
greatness is always praised in order to obtain each possible reward by all the
inhabitants of the universe, including humankind, siddhas, gandharvas, yakṣas,
rākṣasas, guhyakas, kimpuruṣas, apsarases, serpents, birds, Daityas, Dānavas,
Rudras, Vasus, the Aśvins, Maruts and divine and brahminical sages, who yearn
to escape from cyclical existence and who wish for virtue, wealth, love and
liberation. 1 There is a verse in this regard:
‘One who hears about the lineage of Yadu, in which the formless highest
Absolute known as Viṣṇu appeared, will be freed from all misdeeds.’ 2
The four sons of Yadu were called Sahasrajit, Kroṣṭu, Nala and Raghu.
Sahasrajit’s son was Śatajit. His three sons were Haihaya, Hehaya and Veṇuhaya.
Haihaya’s son was Dharma. His son was Dharmanetra. His son was Kunti.
Kunti’s son was Sāhaṃji. His son was Mahiṣmant. 3 His son was Bhadraśreṇya.
His son was Durdama. His son was Dhanaka. Dhanaka’s four sons were
Kṛtavīrya, Kṛtāgni, Kṛtadharma and Kṛtaujas. Kṛtavīrya’s son was thousand-
armed Arjuna, lord of seven continents. It was he who, having worshipped
Dattātreya, an aspect of the lord born in the lineage of Atri, requested and
received these boons from him: a thousand arms, the constant practice of virtue,
victory over all the world by means of truth, talent to rule with justice,
invincibility in the face of enemies and death only at the hands of a person with
global fame. 4 He ruled the whole world superbly, including all the continents,
and performed ten thousand sacrices. 5 Even today, this verse is sung about
him:
‘Surely no king on earth will follow in Arjuna Kārtavīrya’s footsteps, interms of
sacrices, generosity, austerity, learning or demeanour.’ 6
During his reign, nothing ever decayed and he ruled for eighty-ve thousand
years with undiminished health, prosperity, energy and courage. 7 One day,
Arjuna Kārttavīrya, having had too much to drink, was swimming and relaxing
in the waters of the Narmadā River near the city of Māhiṣmatī. Yet he still
managed, without eort, to bind Rāvaṇa like a sacricial animal, and made him
stand in a corner of the city, even though Rāvaṇa had begun his conquest of the
world and was lled with arrogance after defeating all the deities, Daityas and
gandharva lords. 8
At the end of his reign of eighty-ve thousand years, Arjuna Kārttavīrya was
slain by Paraśurāma, an aspect of Lord Nārāyaṇa. Of his hundred sons, the ve
most eminent were Śūra, Śūrasena, Vṛṣaṇa, Madhu and Jayadhvaja. 9
Jayadhvaja’s son was Tālajaṅgha. Tālajaṅgha had a hundred sons who were
known as the Tālajaṅghas after him. The eldest one was Vītahotra. Another was
Bharata. Bharata had two sons, Vṛṣa and Sujāta. Vṛṣa’s son was Madhu. He had
one hundred sons of whom Vṛṣṇi was the foremost and after whom the Vṛṣṇi
clan is named. 10 They are also known as Madhus after their ancestor of that
name, and Yādavas after Yadu. 11
So ends Chapter Eleven in Book Four of the glorious Viṣṇu Purāṇa.
12. Yadu’s descendant Jyāmagha rescues aprincess
Parāśara:
Yadu’s son Kroṣṭu had a son, Vṛjinīvant. His son was Svāhi. His son was
Ruṣaṅku. Ruṣaṅku’s son was Citraratha. His son, Śaśabindu, became supreme
lord of fourteen great gems.9 He had a hundred thousand wives and a million
sons, 1 among whom the foremost six were Pṛthuyaśas, Pṛthukarman, Pṛthujaya,
Pṛthukīrti, Pṛthudāna and Pṛthuśravas. 2 Pṛthuśravas’s son was Tamas. His son
was Uśanas, who performed a hundred horse-sacrices. His son was called
Śitapu. His son was Rukmakavaca. His son was Parāvṛt. Parāvṛt had ve sons,
named Rukmeṣu, Pṛthu, Jyāmagha, Pālita and Harita. 3 These verses about
Jyāmagha are still sung today:
‘Of all husbands, past or future, who are dominated by their wives, the premier
example is King Jyāmagha, Śaibyā’s husband. 4
Neither he nor Śaibyā had a son, and even though he wanted one, he couldn’t
take another wife because he feared Śaibyā.’ 5
On one occasion, Jyāmagha fought a terrible battle in which hosts of elephants,
horses and chariots clashed together. He conquered all his enemy’s forces and,
abandoning sons, wives, kinsfolk, arms, treasure and territory, they ed in all
directions. 6 After they had disappeared, the king beheld a jewel of a royal
princess, her almond eyes rolling with fear as she wailed piteously, ‘Save me! Save
me, Father! Mother! Brother!’ 7 As soon as he saw her, the king’s heart was lled
with aection. ‘How excellent is this!’ he said to himself, ‘I have no children and
I’m the husband of a childless wife. Now Fate has provided me with this gem of
a girl that I may have progeny. I’ll marry her, but rst I’ll lift her into my chariot
and take her to the palace. 8 With Queen Śaibyā’s permission, she’ll become my
second wife.’ So saying, the king lifted the girl into his chariot and bore her to
thecapital. 9
Śaibyā came to the palace gate to welcome the victorious king accompanied by
all the townsfolk, servants, ministers and attendants. 10 Seeing the girl standing
at her husband’s left hand, the queen’s bud-like lower lip trembled with jealousy.
‘You ckle-hearted man!’ she said to him, ‘Who’s this girl riding in your chariot?’
The king had no time to consider his reply and, being terried of his wife, he
blurted out, ‘She’s my daughter-in-law.’ 11 Śaibyā replied,
‘I’ve never had a son, and you have no other wife. Which of your sons did this
girl marry?’ 12
Parāśara:
Deprived of his better judgement by the queen’s harsh words, which were born
of jealousy and rage, the king made this reply to avoid any further argument:
‘She’ll marry the son that you will have one day.’ Hearing this, the queen said
with a little smile, ‘That’s all right then’, and accompanied the king into the
palace. 13
A few days later, at a highly auspicious minute, hour, day and season, as a result
of their conversation regarding the birth of a son, and even though she was past
childbearing age, Śaibyā conceived an infant. 14 When the time arrived, she was
delivered of a boy. His father named him Vidarbha, and he eventually married
the girl whom the king had called his daughter-in-law. 15
Vidarbha had two sons, Kratha and Kaiśika, and later, a third, named
Romapāda. Romapāda’s son was Babhru. Babhru’s son was Dhṛti. Dhṛti’s son
was another Kaiśika. Kaiśika’s son was Cedi, whose descendants are known as
the Caidya kings. Kratha, the son of Jyāmagha’s daughter-in-law, had a son,
Kunti. 16 Kunti’s son was Vṛṣṇi. Vṛṣṇi’s son was Nirvṛti. Nirvṛti’s son was
Daśārha. His son was Vyoma. His son was Jīmūta. His son was Vikṛti. His son
was Bhīmaratha. His son was Navaratha. His son was Daśaratha. His son was
Śakuni. His son was Karambhi. Karambhi’s son was Devarāta. His son was
Devakṣatra. Devakṣatra’s son was Madhu. Madhu’s son was Anavaratha.
Anavaratha’s son was Kuruvatsa. His son was Anuratha. His son was Puruhotra.
His son was Aṃśu. His son was Satvata. Satvata’s descendants are known as the
Sātvatas.
One who hears this lineage of Jyāmagha while lled with perfect faith isfreed
from all misdeeds. 17
So ends Chapter Twelve in Book Four of the glorious Viṣṇu Purāṇa.
13. Kṛṣṇa and the Syamantaka jewel
Parāśara:
Satvata’s sons were Bhajana, Bhajamāna, Divya, Andhaka, Devāvṛdha,
Mahābhoja and Vṛṣṇi. 1 Bhajamāna’s sons with his rst wife were Nimi, Kṛkaṇa
and another Vṛṣṇi, and, with his second wife, Śatajit, Sahasrajitand Ayutajit. 2
Devāvṛdha’s son was Babhru. These two verses are sung aboutthem:
‘We hear about them when far away and see for ourselves when close at hand:
Babhru was rst among mankind, and Devāvṛdha was the equal of the gods. 3
One had sixty-six followers, the other six thousand and eight, All of whom won
immortality on account of those two alone.’ 4
Mahābhoja was deeply religious. His descendants were the Mārtikāvata Bhojas. 5
Vṛṣṇi had two sons, Sumitra and Yudhajit. Sumitra’s sons were Anamitra and
Śinī. Anamitra’s son was Nighna. Nighna’s sons were Prasena and Satrājita. Lord
Āditya, the Sun, was Satrājita’s friend. One day, Satrājita was singing the Sun’s
praises by the ocean, his heart set on that deity alone. While doing so, the Sun
appeared before him. Beholding the deity’s indistinct form, Satrājita said to him,
‘I’ve seen you resembling a ball of re in the sky, but now you’ve appeared before
me, you haven’t blessed me by manifesting clearly.’ Hearing this, the lordly Sun
took the great jewel known as Syamantaka from around his neck and placed it to
one side. 6 Then Satrājita beheld the Sun in a less eulgent form, with reddish
eyes that blazed like burnished copper. Satrājita threw himself to the ground and
praised the deity, whereupon the Sun oered to grant him anything he desired.
Satrājita requested the jewel, the Sun gave it to him and then returned to his
station in the heavens. 7
Now the owner of that perfect gem, which he wore around his neck, Satrājita,
shining in every direction like the Sun himself, entered Dvārakā. 8 When the
residents of the city saw Satrājita approaching, they bowed deeply to Lord
Kṛṣṇa, the original being and highest spirit, who had manifested an aspect of
himself in human form to relieve the burden of the earth.10 ‘Lord, surely the Sun
has come to see you!’ they said. Hearing this, Kṛṣṇa replied with a laugh, ‘This
isn’t the blessed Sun. It’s Satrājita approaching with the great jewel known as
Syamantaka, bestowed on him by the deity. You may look upon him fearlessly.’
Hearing this, the townsfolk withdrew.
Satrājita kept the great jewel Syamantaka in his own home. 9 Every day, that most
magnicent of gems produced eight measures of gold. The power of the jewel
also prevented natural disasters throughout the kingdom, including droughts,
pests, res, oods and famines. 10 Infallible Kṛṣṇa formed the opinion that the
jewel would bet his grandfather, King Ugrasena, but fearing this would cause
division in his family, he didn’t requisition it, even though he could have done
so. 11 Satrājita understood that Kṛṣṇa desired the jewel and worried that he
might request it, so he gave it to his brother Prasena.
Whenever the gem was worn by a man of virtue it brought forth every desirable
quality, including rivers of gold, but if the wearer was unvirtuous, the gem
would lead to death. This Prasena, wearing the Syamantaka around his neck,
went hunting on horseback in the forest, where he was killed by a lion. Having
slain both man and horse, the lion then took that perfect gem in his jaws and was
about to set o with it, when he was observed by Jāmbavant, the king of bears.
Jāmbavant then slew the lion and took the peerless jewel to his cave as a
plaything for his son Sukumāra. 12
When Prasena failed to return, all the Yādavas whispered among themselves,
‘Kṛṣṇa wants the jewel and Prasena has disappeared. This must be Kṛṣṇa’s
doing.’ 13 When Lord Kṛṣṇa heard these rumours, he set o with the Yādava
g
army. Following the track left by Prasena’s horse, he eventually discovered that
both horse and rider had been killed by a lion. At the sight of the lion’s
pawprints, Kṛṣṇa was cleared of suspicion by everyone, and continued in search
of the culprit. 14 A short distance further he saw where Jāmbavant had killed the
lion. Because of the great attraction of the jewel, he now followed the tracks left
by the bear. He left the Yādava soldiers at the foot of the mountain, as he traced
Jāmbavant to his lair. Kṛṣṇa was halfway into the cavern when he heard the
crooning tones of the bear cub’s nurse:
‘A lion killed Prasena, and Jāmbavant killed the lion. Don’t cry little Sukumāra,
this Syamantaka is yours.’ 15
Hearing this and realising that his goal was within reach, Kṛṣṇa entered the cave.
There he beheld the Syamantaka, blazing with energy and dangling from the
nurse’s hand like a bauble for a child. 16 When the nurse saw the stranger
approaching with his eager eye on the jewel, she cried, ‘Save me! Save me!’ 17
Jāmbavant heard her anguished cries and rushed in, his heart lled with fury,
whereupon the bear and Kṛṣṇa fought a battle for twenty-one days.
The Yādava soldiers waited for seven or eight days at the foot of the mountain
for Kṛṣṇa to return. When Madhu’s adversary failed to reappear, they thought
he must have met his match in the cave. How otherwise could it have taken so
long for him to overcome his adversary? Returning to Dvārakā, they reported
that Kṛṣṇa had been killed. 18 His kinsfolk performed all the proper funerary
rites and, while Kṛṣṇa kept ghting, the food, water and other substances they
oered him in special vessels during the śrāddha ritual sustained his strength and
vitality. 19 His adversary, Jāmbavant, assailed by that mighty being, his every limb
smitten by cruel blows and having nothing to eat, grew weaker by the day.
In the end, the bear surrendered to Lord Kṛṣṇa and, bowing deeply, said to him,
‘You cannot be defeated by gods, demigods, yakṣas, gandharvas, rākṣasas or any
other being, to say nothing of men who walk upon the surface of the earth, who
lack courage and have only human limbs to ght with. How much less by an
animal like me! You were surely created by our master, Lord Nārāyaṇa, refuge of
all the world, as an aspect of himself.’
Thus addressed by Jāmbavant, Lord Kṛṣṇa explained to him in detail that he had
appeared to relieve the burden of the earth. Merely with the touch ofhis hands,
Kṛṣṇa aectionately dispelled the pain that Jāmbavant suered during the battle.
20 The bear fell to the ground and, praising Kṛṣṇa again and again, presented his
daughter, Jāmbavatī by name, as a gift worthy of such a guest. 21 Bowing deeply,
Jāmbavant also gave him the Syamantaka jewel. Eternal Kṛṣṇa accepted the gem
from the prostrate beast just to clear his name, even though he had no need to
do so. 22 Accompanied by Jāmbavatī, he then returned to Dvārakā.
The residents of the city were lled with joy when Kṛṣṇa returned and, seeing
him, even those who were stooped with age grew young once more. All the
Yādavas, both men and women, congratulated Kṛṣṇa’s father, Vasudeva, with the
words, ‘How fortunate you are! How fortunate!’ The lord then explained to all
the gathered Yādavas exactly what had happened. Kṛṣṇa returned the
Syamantaka to Satrājita and was exonerated of the false accusations that had
been made against him. 23 He then conducted Jāmbavatī to the inner chambers.
Satrājita, fearing he had caused a stain on Kṛṣṇa’s reputation, gave his own
daughter Satyabhāmā to him in marriage. She, however, had already been sought
by some of the other leading Yādavas, including Akrūra, Kṛtavarman and
Śatadhanvan. Because Satyabhāmā had been given to another, they felt slighted
and therefore formed an alliance against Satrājita. 24 Akrūra, Kṛtavarman and the
other leaders said to Śatadhanvan, ‘This Satrājita is very wicked. We requested his
daughter, as did you, but he ignored us all and gave her to Kṛṣṇa. Satrājita’s life is
worthless. Why don’t you kill him and take the jewel? If Kṛṣṇa allies himself
with Satrājita, we’ll come to your defence.’ 25 Hearing this, Śatadhanvan
accepted their proposal.
Lord Kṛṣṇa, who knew the truth about the ve sons of Pāṇḍu and the burning
house of lacquer, went to Hastināpura, the City of Elephants, in order to placate
Duryodhana and to dissuade him from further attempts on the Pāṇḍavas’s
lives.11 26 In Kṛṣṇa’s absence, Śatadhanvan murdered Satrājita while he slept and
seized the jewel. Filled with anger at her father’s death, Satyabhāmā mounted a
chariot and travelled at once to Hastināpura. There she said to Kṛṣṇa,
‘Śatadhanvan can’t accept that I was given to you in marriage. He has killed my
father and taken the Syamantaka. Now he’s become a laughing stock. Consider
this, then do what must be done.’ 27
After Satyabhāmā had spoken, Kṛṣṇa, although usually kind-hearted, replied to
her, his eyes like burnished copper blazed with fury, ‘My dear girl, this makes me
a laughing stock. I won’t stand for this behaviour from that wretch. If you don’t
fell the tree, you can’t kill the birds that nest init. You’ve spoken enough of these
y p g
weighty words, stirred up by grief.’ So saying, Kṛṣṇa returned to Dvārakā, where
he said to Balarāma in secret, ‘Prasena was killed by a lion while hunting in the
forest. Now Satrājita has been murdered by Śatadhanvan. Because both of them
are dead, the jewel should become our property. 28 Get up, mount your chariot
and try to kill him.’ Balarāma agreed at once and set out in pursuit.
When Śatadhanvan learned that Kṛṣṇa and Balarāma had taken up arms against
him, he went to Kṛtavarman and pressed him for support, but Kṛtavarman
replied that he couldn’t ght those two warriors. Hearing this, Śatadhanvan then
approached Akrūra, but he gave this reply: ‘No-one, even the best of gods who
are praised by all the world, would be able to ght Lord Kṛṣṇa. His footsteps
make the three worlds tremble, he makes widows of the women in the cities of
the demigods and he’s the discus warrior whose weapon can’t be thwarted, even
by those of his mightiest foes. Balarāma, the plough-wielding ghter, wild-eyed
with drunkenness, destroys his enemy’s forces with just a glance. The manifest
power of his mighty weapon checks and abolishes even the strongest enemy.
What chance have I? Ask someone else to help you.’ 29 Hearing this,
Śatadhanvan replied, ‘If you, knowing your own limits, can’t save me, then at
least take this jewel and treasure it.’ Thus addressed, Akrūra agreed, but added,
‘Even under the direst circumstances, you must tell no-one that I have it.’
Śatadhanvan agreed and Akrūra accepted the jewel. 30
Śatadhanvan then set o on a mare of unmatched speed that could gallop a
hundred leagues a day. But Balarāma and Kṛṣṇa followed him in achariot drawn
by four steeds, Śaibya, Sugrīva, Meghapuṣpa and Balāhaka. 31 Śatadhanvan’s
mare carried him for a hundred leagues, but when they reached the forest
regions of Mithilā, the steed expired, so Śatadhanvan abandoned it and set o on
foot. 32 Kṛṣṇa said to Balarāma, ‘You wait in the chariot while I chase this wretch
and kill him. The ground here looks too rough for the horses. You won’t be able
to drive across it.’ 33 Balarāma agreed and waited with the chariot, while Kṛṣṇa
chased Śatadhanvan for two furlongs. Kṛṣṇa hurled his discus at his quarry, who
was still some way o, and struck o his head. Kṛṣṇa made a thorough search of
his victim’s body, clothes and possessions but failed to nd the Syamantaka.
Returning to Balarāma, he said, ‘We’ve killed Śatadhanvan for nothing, as I still
haven’t found the jewel, the essence of the world.’
Hearing this, furious Balarāma cursed Vāsudeva, ‘Damn you! You hanker after
wealth so much, I can’t bear to be your brother! My path lies here, you can go
where you like. I’ll have nothing more to do with Dvārakā or the rest of the
family. I’ve had enough of the deceitful curses you’ve made in my presence.’
Even though Kṛṣṇa had been reviled with these words, he tried to placate
Balarāma, but his brother, refusing to stay, took refuge in the city of Videha. 34
There, King Janaka welcomed him hospitably and showed him to the palace,
where he remained. Vāsudeva, however, returned to Dvārakā. While Balarāma
lived in King Janaka’s domain, he personally instructed Dhṛtarāṣṭra’s son
Duryodhana in how to wield the mace. Three years later, Babhru, Ugrasena and
other Yādava clansmen, realising that Kṛṣṇa hadn’t seized the gem, went to
Videha to convince Balarāma to return with them to Dvārakā. 35
Akrūra, however, was obsessed with the thought of the gold brought forth by
that extraordinary jewel. He undertook many sacrices because he knew that
killing a kṣatriya or a vaiśya who is engaged in such a rite is tantamount to
brahminicide. He was therefore able to protect himself by maintaining his
sacricial initiation. For sixty-two years, owing to the power of the jewel, the
kingdom was free from calamity, famine and epidemics. 36 Later, when Sātvata’s
great-grandson Śatrughna was killed by the Bhojas allied with Akrūra, they all
abandoned Dvārakā and ed together. 37 From the very day they departed,
disasters, wild animals, drought, plague and other troubles struck. Lord Kṛṣṇa,
who has Garuḍa, the enemy of serpents, on his banner, then summoned the
Yādavas along with Balarāma and Ugrasena to ask them why so many calamities
had befallen at the same time. 38 After Kṛṣṇa had spoken, a Yādava elder named
Andhaka gave this explanation:
‘Wherever Akrūra’s father, Śvaphalka, ventured, such places were free
from famine, plague, drought and other woes. 39 Śvaphalka was invited to
theking of Kāśī’s realm during a particularly long drought, and at oncethe rains
began to fall from heaven. The consort of the king had earlier conceived ababy
girl, 40 but on the date it was due, no infant was delivered. Indeed, twelve years
passed and still the child remained unborn. The king of Kāśī then addressed his
daughter in the womb,
“
Why aren’t you born? Come out! I want to see your
face. Why do you make your mother suerso?
”
Hearing this, the infant in the
womb replied,
“
Father, if you give the brahmins one cow every day, I’ll surely
leave this womb in three years’ time.
”
Hearing this, the king did as she suggested,
and the baby girl was duly born three years later. Her father named her Gāndinī,
and later bestowed her on Śvaphalka as a gift betting a guest who’d shown the
king such kindness. 41 Śvaphalka and Gāndinī had a son, Akrūra. As such,
Akrūra’s birth was the result of the union of excellent qualities. 42 Now that he
has gone, how could there be no pestilence, famine or other calamities? You
must therefore beg him to return. What’s the use of nding fault in aperson of
such virtues?’ 43
Hearing this report from the Yadu elder Andhaka, the Yādavas, led by Keśava,
Ugrasena and Balarāma, gave Śvaphalka’s son Akrūra a guarantee that they
would overlook the oences he’d committed and invited him to return to the
city. As soon as Akrūra came back, drought, plague, famine, pests and other
troubles all abated owing to the power of the gem he wore.
‘The fact that Akrūra was born to Gāndinī and Śvaphalka is irrelevant,’ thought
Kṛṣṇa. ‘Only a greater power could prevent such troubles. 44 Hesurely has the
mighty Syamantaka about his person, as people say it has the power to do such
things. Akrūra has been undertaking one sacrice after another, but I doubt he
can aord to do so. It’s clear he has the jewel.’
Reaching this conclusion, Kṛṣṇa found a pretext to call a meeting of all the
Yādavas in his residence. 45 When they were seated, Janārdana revealed his true
intent and, having done so, gave an amusing speech for Akrūra, betting the
occasion, in which he said to him, 46 ‘You’re a wealthy man, and we know that
Śatadhanvan gave Syamantaka, the essence of all the world, to you. This jewel,
which prots the entire kingdom, is in your possession. Leave it with us, so we
may all benet from its power. Balarāma, however, suspects that I have it, so do
us all a favour and reveal it.’
Hearing this, Akrūra, who did indeed possess the gem, said to himself, 47
‘What’s to be done now? If I deny I have the jewel, they’ll search for it and, as it’s
hidden in my clothes, they’ll certainly discover it.’ With this thought, Akrūra
decided to avoid a search and said to Kṛṣṇa–Nārāyaṇa, cause of all the universe,
‘Lord, Śatadhanvan gave me this Syamantaka jewel. 48 Ever since he left, I always
thought that you’d ask me for it—if not today, then tomorrow or the following
day. Because of the burden of wearing it, I’velost all interest in pleasures, nor do
I have a moment’s happiness. 49 All this time, I’ve feared you’d think I couldn’t
bear the jewel that benets this whole realm, so I said nothing. 50 Take the
Syamantaka and give it to whomsoever you desire.’
y g y
Akrūra then produced a tiny golden casket from beneath his dhoti; 51 taking out
the Syamantaka, he set it before the Yādava assembly. As soon as he had done so,
a lovely light spread in all directions. 52 Akrūra continued, ‘Here’s the jewel that
Śatadhanvan gave me. Let its rightful owner take it.’ Seeing the gemstone, all the
astonished Yādavas cried out, ‘Marvellous! Marvellous!’ When Balarāma beheld
the stone, he was lled with greed and said to himself, ‘It’s mine! Never-failing
Kṛṣṇa and I searched for it together.’ 53 Satyabhāmā also wanted it, as she
considered it the property of her father, Satrājita.
Seeing Balarāma’s and Satyabhāmā’s faces, Kṛṣṇa felt like an ox yoked to two
wagons. In the presence of all the Yādavas, he said to Akrūra, ‘By showing this
jewel in the presence of the assembly, my name’s been cleared. It’s owned in
common by me and Balarāma, but it’s also part of Satyabhāmā’s patrimony. It
belongs to no-one else. 54 When the jewel is carried at all times by a person, pure
and chaste, who adheres to virtue, it benets the realm, but if it’s carried by an
unchaste man, the jewel will be his downfall. 55 I have sixteen thousand wives, so
I’m not qualied to carry it. How could Satyabhāmā accept it either? Noble
Balarāma has succumbed to drink and other pleasures, so he can’t have it. For
these reasons, this whole Yadu clan, including Balarāma, Satyabhāmā and myself,
beseech you, Akrūra, a wealthy man, as you alone are t to bear the jewel. In
your possession, it will benet the entire realm. You, therefore, should carry it as
before, since it brings prosperity to the land. Please don’t try to argue with us!’
Hearing this, municent Akrūra agreed to accept the mighty gem and, from that
day, he wore it openly and moved about like the light-wreathed sun, shining
with the extraordinary brilliance of the jewel that hung about his neck. 56
Anyone who recalls how Lord Kṛṣṇa was absolved of this false accusation will
not suer even the slightest allegation himself, his senses will never be impaired
and he’ll be absolved of all his sins. 57
So ends Chapter Thirteen in Book Four of the glorious Viṣṇu Purāṇa.
14. The ancestry of Kṛṣṇa’s father, Vasudeva, and
his nemesis, Śiśupāla
Parāśara:
Anamitra’s son was Śini.12 His son was Satyaka. Satyaka’s son was Sātyaki, also
known as Yuyudhāna. His son was Asaṅga. His son was Tūṇi. Tūṇi’s son was
Yugaṃdhara. These were known collectively as the Śaineyas. 1 Vṛṣṇi was born in
the lineage of Anamitra. His son was Śvaphalka, whose prowess has already been
described. Śvaphalka’s younger brother was called Citraka. Śvaphalka and
Gāndinī’s son was Akrūra. Their other son was Upamadgu. Upamadgu’s sons
were Mṛdura, Viśāri, Mejaya, Girikṣatra, Upakṣatra, Śatrughna, Arimardana,
Dharmadṛk, Dṛṣṭavarman, Gandhamojavāha and Prativāha. They also had a
daughter named Sutārā. Akrūra had two sons, Devavant and Upadeva.
Citraka had many sons, among whom Pṛthu and Vipṛthu were the foremost.2
Andhaka had four sons, Kukura, Bhajamāna, Śuci and Kambalabarhis. 3
Kukura’s son was Dhṛṣṭa. His son was Kapotaroman. His son was Viloman. His
son was Bhava, also known as Candanodaka Dundubhi, a friend of the
gandharva Tumburu. His son was Abhijit. His son was Punarvasu. He had a
son, Āhuka, and a daughter, Āhukī. 4 Āhuka had two sons, Devaka and
Ugrasena. Devaka had four sons, Devavant, Upadeva, Sudeva and Devarakṣita.
They had seven sisters, Vṛkadevā, Upadevā, Devarakṣitā, Śrīdevā, Śāntidevā,
Sahadevā and Devakī—all of whom were married to Vasudeva.
Ugrasena’s sons were called Kaṃsa, Nyagrodha, Sunāman, Kaṅka, Śaṅku,
Subhūmi, Rāṣṭrapāla, Yuddhamuṣṭi and Tuṣṭimant. Ugrasena’s daughters were
Kaṃsā, Kaṃsavatī, Sutanu, Rāṣṭrapālī and Kaṅkī. Bhajamāna’s son was
Vidūratha. Vidūratha’s son was Śūra. Śūra’s son was Śamin. Śamin’s son was
Pratikṣatra. His son was Svayaṃbhoja. His son was Hṛdika. 5 His sons were
called Kṛtavarman, Śatadhanu and Devamīḍhuṣa. 6 Devamīḍhuṣa’s son, Śūra,
had a wife named Māriṣā. 7 They had ten sons, of whom Vasudeva was the rst.
As soon as Vasudeva was born, the deities, who could see the future clearly,
realised that he was an aspect of Lord Viṣṇu manifesting in the world, and
caused divine ānaka and dundubhi drums to be beaten throughout the royal
residence. That’s why he was given the name Ānakadundubhi at the time.
Vasudeva had nine brothers: Devabhāga, Devaśravas, Anādhṛṣṭi, Karundhaka,
Vatsabālaka, Sṛñjaya, Śyāma, Śamīka and Gaṇḍūṣa. His ve sisters were Pṛthā,
Śrutadevā, Śrutakīrti, Śrutaśravas and Rājādhidevī. 8
Śūra had a friend by the name of Kunti who had no children, so he duly gave
Kunti his own daughter, Pṛthā. She was married to Pāṇḍu. Pṛthā conceived three
sons, Yudhiṣṭhira, Bhīma and Arjuna, with the deities Dharma, Vāyu and
mighty Indra, respectively. Earlier, as a young, unmarried woman, she had a son
by the name of Karṇa with the lordly Sun. 9 Pṛthā’s co-wife Mādrī bore two
more sons for Pāṇḍu, Nakula and Sahadeva, with the divine Aśvins, Nāsatya and
Dasra.13
Vasudeva’s sister Śrutadevā was married to Vṛddhaśarman, a prince of the
Kārūṣas. Their son was the great demigod Dantavakra. Śrutakīrti was married to
the king of the Kaikeyas. They had ve sons, including Saṃtardana, who were
also known as Kaikeyas. Rājādhidevī bore the two Avantis, Vinda and
Anuvinda. Śrutaśravas was married to Damaghoṣa, theking of the Cedis. She
bore Śiśupāla.
In a previous life, Śiśupāla had been the unruly but courageous Daitya
kingHiraṇyakaśipu, 10 who was slain by Lord Viṣṇu, preceptor of all the world.
Hiraṇyakaśipu was reborn as the ten-headed Rāvaṇa, whose qualities of energy,
valour, accomplishment and prowess were unrivalled, and who conquered the
three worlds with his regal might. 11 Because Rāvaṇa had been in the presence of
the lord so long, and as a result of the merit he acquired in bodily form, he was
killed by Lord Viṣṇu in the person of Rāma, descendant of Raghu. Rāvaṇa was
then reborn as the overlordof the Cedis, Śiśupāla by name, the son of the Cedi
king Damaghoṣa. 12 Appearing in this form, he was even more hostile towards
Lord Viṣṇu, who had manifested an aspect of himself in the world as lotus-eyed
Kṛṣṇa to ease the burden of the earth. Śiśupāla was slain by the lord, but even so,
as his mind had been fully focused on the supreme spirit, he achieved a state of
union with the divine. 13 When the lord is pleased, he grants all wishes. Even
when displeased, to the extent of striking down an enemy, he may still bestow
peerless divinity upon that being. 14
So ends Chapter Fourteen in Book Four of the glorious Viṣṇu Purāṇa.
15. Hiraṇyakaśipu, Rāvaṇa and Śiśupāla
Maitreya:
In the persons of Hiraṇyakaśipu and Rāvaṇa, that being, slain by Viṣṇu,
achieved an everlasting state of bliss that lies even beyond the reach of gods.1
How, then, did he achieve this state of union with eternal Hari when slain again
in the person of Śiśupāla? 2 I wish to hear about this, as you’re preeminent
among those who uphold virtue. I ask because I’m lled with curiosity, and it
bets you to explain all this to me. 3
Parāśara:
In former times, the lord, who is the cause of creation, preservation and
destruction of the world, manifested in physical form as the man–lion Nṛsiṃha
to kill the Daitya king. Hiraṇyakaśipu, however, had no inkling that his
adversary was Viṣṇu. 4 A single thought arising from excessive passion occupied
his mind: that his state of excellence was born of the peerless merit that he
acquired. As a result of this conception, after he was slain by Viṣṇu, he achieved
unchallenged sovereignty in all three worlds in the person of ten-headed Rāvaṇa,
winning leisure and prosperity. 5
Even then, his mind did not achieve absorption with Lord Viṣṇu, the highest
Absolute, who has neither start nor nish and needs no other support. Again, in
the person of Rāvaṇa, obsessed with the thought of love, he set his heart on
Janaka’s daughter Sītā. When he saw Viṣṇu, who’d taken the form of Rāma, the
son of Daśaratha, he failed again to recognise the eternal lord. Even at the
moment of his death, he mistook his slayer for amortal. 6 Just by being slain by
Viṣṇu, he won rebirth and sovereignty in the world-renowned line of Cedi kings
in the person of Śiśupāla. 7 His heart constricted by an enmity that grew stronger
over many lifetimes, when mocking or abusing Viṣṇu, Śiśupāla constantly
uttered every name of the everlasting deity, all of which aected him. 8 As a
consequence of his deep hostility, whether walking, eating, bathing, sitting,
reclining or anything else, the image of Viṣṇu never left his mind: eyes like the
unstained petals of a full-blown lotus, clad in radiant golden garments,
resplendent with gleaming diadem, armbands and bracelets, and sporting four
long, strong arms that held the discus, conch and mace. 9
Calling his name, and holding him ever in his thoughts, Śiśupāla beheld Lord
Kṛṣṇa in the form of indestructible energy, the supreme Absolute, blazing with
rays of light that shone from his heavenly discus, which was destined for his
demise. Śiśupāla was freed from passion, anger and every other fault. 10 The
instant that the lordly discus struck him, recalling the Divine, all his sins were
burned away and, even though he was slain by Kṛṣṇa, he achieved absorption
into him.
Now I’ve explained it all to you: when the lord is called by name or
contemplated, even by a person bound by hatred, he bestows rewards that even
gods or demigods or any other being nd hard to win. How much greater the
reward, then, for those who are lled with perfect faith?
The descendants of Vasudeva and Kṛṣṇa
Kṛṣṇa’s natural father, Vasudeva, also known as Ānakadundubhi, had many
wives, the foremost being Pauravī, Rohiṇī, Madirā, Bhadrā and Devakī. 11
Ānakadundubhi’s sons with Rohiṇī included Balarāma, Sāraṇa, Śaṭha and
Durmada. Balarāma had two sons with Revatī, Niśaṭha and Ulmuka. The
foremost sons of Sāraṇa were Mārṣṭi, Mārṣimant, Śiśi, Śiśu and Satyadhṛti.
Bhadrāśva, Bhadrabāhu, Durdama, Bhūta and others were also born in the
family of Rohiṇī. 12 Vasudeva’s sons with Madirā included Nanda, Upananda
and Kṛtaka. With Bhadrā, he fathered Upanidhi, Gada and others. With Vaiśālī,
he had one son, Kauśika. Ānakadundubhi had six sons with Devakī, named
Kīrtimant, Suṣeṇa, Udāyin, Bhadrasena, Ṛjudāsa and Bhadradeva, 13 all of
whom were killed by Kaṃsa. Following this, the lord sent Yoganidrā to take the
seventh infant from Devakī’s womb in the middle of the night and place it in
Rohiṇī’s. 14 Because he’d been pulled (karṣaṇāt) from the womb, this child,
Balarāma, was also known as Saṃkarṣaṇa. 15
Next, Lord Vāsudeva—root of the spreading universal tree; who lies beyond the
conception of all the gods, demigods, sages and humans of the past, the present
and future; who is worshipped by reverent deities led by lotus-born Brahmā and
by the elements led by Fire; and who has neither start nor middle—descended to
the womb of Devakī to ease the burden of the earth. 16 Yoganidrā, whose pride
and love had burgeoned through the blessings of the lord, carried the infant
Vāsudeva to the womb of Yaśodā, wife of cattle-herding Nanda. 17
When lotus-eyed Kṛṣṇa was born, the sun, moon and planets shone more
brightly, fear of wild animals subsided, minds were eased and in every corner of
the world immoral conduct was set aside. 18 At his birth, all the world was led to
the path of righteousness. The lord, having descended to the mortal world, took
sixteen thousand, one hundred wives. Among these, eight consorts were
foremost, including Rukmiṇī, Satyabhāmā, Jāmbavatī and Cāruhāsinī. With
these women, the lord, whose form is universal and has no beginning, sired one
hundred and eighty thousand sons. 19 The thirteen most important included
Pradyumna, Cārudeṣṇa, Sāmba and others. Pradyumna married Rukmin’s
daughter Kakudvatī, and they had a son, Aniruddha. Aniruddha married
Rukmin’s granddaughter Subhadrā, and they had a son, Vajra. Vajra’s son was
Pratibāhu, and his son was Sucāru.
It would be impossible, even in many centuries, to know all the members of the
Yadu clan, who numbered in the hundreds of thousands. Two songs in praise of
them are current: 20
‘Thirty-eight million inhouse instructors happily taught archery to the youths of
the mighty Yādava clan. 21 Who, then, could put an exact number to the family
of ten thousand times ten thousand times one hundred thousand souls, among
whom the king, Āhuka, is always present?’ 22
‘The mighty Daityas, struck down in battle with the gods, were born again as
tyrants among mankind. 23 The deities appeared on earth to vanquish them,
brahmin, as the one hundred and one branches of the Yadu clan.’ 24
Viṣṇu was established as their paragon and overlord, and the Yādavas all obeyed
his word. 25
Anyone who listens repeatedly to the origins of the Vṛṣṇi heroes is freed from all
misdeeds and will reach the realm of Viṣṇu. 26
So ends Chapter Fifteen in Book Four of the glorious Viṣṇu Purāṇa.
16. Yayāti’s son Turvasu
Parāśara:
I’ve described in brief the lineage of Yadu. Now you’ll hear about Turvasu’s
descendants. His son was Vahni. Vahni’s son was Gobhānu. His son was
Traiśānu. His son was Karaṃdhama. His son was Marutta. Marutta had no sons
of his own, so he adopted Duṣyanta, the Puru’s descendant. In this way, as the
result of Yayāti’s curse, the lineage of Turvasu had to merge with that of Puru.14
1
So ends Chapter Sixteen in Book Four of the glorious Viṣṇu Purāṇa.
17. Yayāti’s son Druhyu
Parāśara:
Druhyu’s son was Babhru. 1 His son was Setu. His son was called Āradvant. His
son was Gāndhāra. His son was Dharma. His son was Dhṛta. Dhṛta’s son was
Durdama. His son was Pracetas. Pracetas had one hundred sons who became
overlords of the heretical barbarians of the north. 2
So ends Chapter Seventeen in Book Four of the glorious Viṣṇu Purāṇa.
18. Yayāti’s son Anu
Parāśara:
Yayāti’s fourth son, Anu, had three sons: Sabhānara, Cakṣu and Paramekṣu.
Sabhānara’s son was Kālānara. Kālānara’s son was Sṛñjaya. Sṛñjaya’s son was
Puraṃjaya. His son was Janamejaya. His son was Mahāśāla, and his son was
Mahāmanas. His two sons were Uśīnara and Titikṣu. Uśīnara had ve sons: Śibi,
Nṛga, Nara, Kṛmi and Darva. Śibi had four sons: Vṛṣadarbha, Suvīra, Kaikeya
and Madraka. Titikṣu’s son was Ruṣadratha. His son was Hema. Hema’s son
was Sutapas. His son was Bali. With Bali’s wife, Dīrghatamas had Aṅga, Vaṅga,
Kaliṅga, Suhya and Pauṇḍra—the Bāleya warriors. 1 Each of their lineages was
named after them, as were their ve kingdoms. Aṅga’s son was Anapāna. His son
was Diviratha. His son was Dharmaratha. His son was Citraratha, also known as
Romapāda. His son was Daśaratha. Asthis Daśaratha was childless, Aja’s son,
also named Daśaratha, gave him his daughter Śāntā. 2 Romapāda’s son was
Caturaṅga. His son was Pṛthulākṣa. His son was Campa, who founded the city
of Campā. 3 Campa’s son was Haryaṅga. His son was Bhadraratha. His son was
Bṛhadratha. His son was Bṛhatkarman. Bṛhatkarman’s son was Bṛhadbhānu. His
son was Bṛhanmanas. His son was Jayadratha, who married the daughter of a
brahmin mother and a kṣatriya father. Together they had a son named Vijaya. 4
Vijaya’s son was Dhṛti. His son was Dhṛtivrata. Dhṛtivrata’s son was
Satyakarman. Satyakarman’s son was Adhiratha. It was he who, wandering along
the banks of the Gaṅgā, found Karṇa in a basket where he had been abandoned
by his mother, Pṛthā. Adhiratha adopted Karṇa as his own son.15 Karṇa’s son
was Vṛṣasena. These were the descendants of Aṅga.5 Next you’ll hear about the
lineage of Puru. 6
So ends Chapter Eighteen in Book Four of the glorious Viṣṇu Purāṇa.
19. Yayāti’s son Puru
Parāśara:
Puru’s son was Janamejaya. His son was Pracinvant. Pracinvant’s son was
Pravīra. His son was Manasyu. Manasyu’s son was Abhayada. His son was
Sudyu. Sudyu’s son was Bahugava. His son was Saṃyāti. Saṃyāti’s son
wasAhaṃyāti. His son was Raudrāśva. Raudrāśva had ten sons, named Ṛteyu,
Kakṣeyu, Sthaṇḍileyu, Dhṛteyu, Jaleyu, Sthaleyu, Dharmeyu, Sannateyu,
Dhaneyu and Vaneyu.
Ṛteyu’s son was Rantināra. Rantināra’s sons were Sumati, Apratiratha and
Dhruva. Apratiratha’s son was Kaṇva. His son was Medhātithi, from whom the
Kāṇvāyana brahmins were descended. Apratiratha’s other son was Ailīna. He
had four sons, the eldest of whom was Duṣyanta. Duṣyanta’s son was the
universal sovereign Bharata. The deities sang this verse to explain his name:
‘A mother is but a pouch of skin. The son is indeed his father’s, as he is the
begetter. Duṣyanta, cherish (bharasva) your son, and don’t belittle Śakuntalā. 1
The son, as the bearer of semen, saves his forefathers from destruction wreaked
by Yama. You’re the maker of this embryo and Śakuntalā spoke the truth, your
majesty.’16 2
Bharata had nine sons with his three wives, but because the sons didn’t resemble
him, their own mothers killed them fearing that Bharata would reject them. No
further sons were born to him, but as he still yearned for progeny, he performed
a soma sacrice to the Maruts, the wind gods. When Dīrghatamas was still a
foetus in the womb, he kicked out Bṛhaspati’s sperm. The Maruts therefore gave
Bharata a son, Bharadvāja, with Mammatā, the wife of Utathya. 3 This verse is
sung to explain the origin of his name: 4
‘Foolish woman, take care of (bhara) this child born of two fathers (dvājam).’
‘No, Bṛhaspati, you take care of him!’ So saying, both parents left. That’s how
Bharadvāja got his name. 5
Because Bharata’s desire for the birth of a son had been in vain (vitatha),
Bharadvāja, who had been given to him by the Maruts, was also called Vitatha. 6
Vitatha’s son was Bhavanmanyu. The sons of Bhavanmanyu were Bṛhatkṣatra,
Mahāvīrya, Nara and Garga. Nara’s son was Saṃkṛti. Saṃkṛti’s sons were
Ruciradhī and Rantideva. Garga’s son was Śini. Their descendants, known as
Gārgyas and Śainyas, were kṣatriyas by birth but later became brahmins. 7
Mahāvīrya had a son called Durukṣaya. He had three sons, Trayyāruṇa, Puṣkarin
and Kapi, the last of whom also became a brahmin at a later date. Bṛhatkṣatra’s
son was Suhotra. Suhotra’s son was Hastin, who founded the city of
Hastināpura. The three sons of Hastin were Ajamīḍha, Dvimīḍha and
Purumīḍha.
Ajamīḍha’s rst son was Kaṇva. Kaṇva’s son was Medhātithi, from whom the
Kāṇvāyana brahmins were descended. 8 Ajamīḍha’s other son was Bṛhadiṣu. His
son was Bṛhaddhanu. His son was Bṛhatkarman. His son wasJayadratha. His
son was Viśvajit. His son was Senajit. Senajit’s sons were called Rucirāśva, Kāśya,
Dṛḍhahanu and Vatsahanu. Rucirāśva’s son was Pṛthusena. His son was Pāra.
Pāra’s son was Nīpa. He had a hundred sons, among whom the foremost was
Samara, king of Kāmpilya. 9 Samara had three sons, Pāra, Supāra and Sadaśva.
Pāra’s son was Pṛthu. Pṛthu’s son was Sukṛti. Sukṛti’s son was Vibhrāja. His son
was Aṇuha, who married Śuka’s daughter Kṛtvī. 10 Aṇuha’s son was
Brahmadatta. His son was Viṣvaksena. His son was Udaksena. His son was
Bhallāṭa.
Dvimīḍha’s son was called Yavīnara. His son was Dhṛtimant. His son was
Satyadhṛti. His son was Dṛḍhanemi. His son was Supārśva. His son wasSumati.
His son was Sannatimant. Sannatimant’s son was Kṛta, to whom Hiraṇyanābha
taught yoga, and who created twenty-four compendiums for brahmins in the
east who sang the Sāma Veda. 11 Kṛta’s son was Ugrāyudha, by whom the Nīpa
clan of kṣatriyas was almost annihilated. 12 Ugrāyudha’s son was Kṣemya.
Kṣemya’s son was Suvīra. His son was Ripuṃjaya. His son was Bahuratha. Such
were the descendants of Puru, the Pauravas.
Ajamīḍha’s wife was named Nalinī and they had a son called Nīla. His son was
Śānti. Śānti’s son was Suśānti. Suśānti’s son was Purujānu. His son was Cakṣus.
His son was Haryaśva. Haryaśva’s sons were Mudgala, Sṛñjaya, Bṛhadiṣu, Pravīra
and Kāmpilya. Their father said, ‘My ve (pañca) sons are able (alam) to protect
their dominions’, hence their epithet, the Pāñcālas. 13 From Mudgala were
descended the Maudgalyas, who were born kṣatriyas but later became brahmins.
Mudgala’s son was Vadhyaśva. Vadhyaśva had twins, a son, Divodāsa, and a
daughter, Ahalyā. With Ahalyā, Śaradvat had a son, Śatānanda. Śatānanda’s son
was Satyadhṛti, who attained perfect knowledge of archery. While spying on the
exquisite apsaras Urvaśī, Satyadhṛti ejaculated into a clump of grass. The clump
split in half and brought forth two infants, a boy and a girl. One day, King
Śāṃtanu was out hunting when he came upon the children and, feeling
compassionate (kṛpā), he took them in. Accordingly, the boy was named Kṛpa,
and the girl, Kṛpī. She later married Droṇa and was Aśvatthāman’s mother.
Divodāsa’s son was Mitrāyu. Mitrāyu’s son was the king called Cyavana.
Cyavana’s son was Sudāsa. His son was Saudāsa Sahadeva. His son was Somaka.
He had one hundred sons, of whom Jantu was the eldest and Pṛṣata the
youngest. Pṛṣata’s son was Drupada. His son was Dhṛṣṭadyumna. His son was
Dhṛṣṭaketu.
Ajamīḍha had another son by the name of Ṛkṣa. Ṛkṣa’s son was Saṃvaraṇa.
Saṃvaraṇa’s son was Kuru, who created the sacred plain of Kurukṣetra.
Thepreeminent sons of Kuru were Sudhanus, Jahnu and Parīkṣit. Sudhanus’s
son was Suhotra. His son was Cyavana. Cyavana’s son was Kṛtaka. His son
Uparicara was also known as Vasu. Vasu had seven sons led by Bṛhadratha,
Pratyagra, Kuśāmba, Māvella and Matsya. Bṛhadratha’s son was Kuśāgra. His
son was Ṛṣabha. His son was Puṣpavant. His son was Satyahita. His son was
Sudhanvan. His son was Jantu. Bṛhadratha had another son who was born in
two halves. These were joined together (saṃdhita) by a rākṣasī named Jarā.
That’s why he was called Jarāsandha, ‘Joined by Jarā’. His son was Sahadeva. His
son was Somapi. His son was Śrutaśravas. Such were the kings of Magadha. 14
So ends Chapter Nineteen in Book Four of the glorious Viṣṇu Purāṇa.
20. The lineages of the Kauravas and Pāṇḍavas
The glorious Parāśara:
Parīkṣit had four sons: Janamejaya, Śrutasena, Ugrasena and Bhīmasena.1 Janhu
Janamejaya had a son named Suratha. 2 His son was Vidūratha. Vidūratha’s son
was Sārvabhauma. Sārvabhauma’s son was Jayasena. His son was Ārādhita. His
son was Ayutāyu. Ayutāyu’s son was Akrodhana. His son was Devātithi. His son
was Ṛkṣa. 3 Ṛkṣa’s son was Bhīmasena. His son was Dilīpa. Dilīpa’s son was
Pratīpa. He had three sons, called Devāpi, Śāṃtanu and Bāhlīka. Devāpi retired
to the forest while still a child 4 so Śāṃtanu became the king. In all the world,
they sing this verse about him:
‘Each old man he touches with his hands grows young again and discovers
perfect peace (śānti). That’s why he’s called Śāṃtanu.’ 5
No rain fell in Śāṃtanu’s kingdom for twelve years. 6 Seeing the destruction of
his entire realm, the king asked the brahmins, ‘What’s caused this drought in our
kingdom? What have I done wrong?’ They replied, ‘You’re enjoying this earth,
which really belongs to your elder brother, as you married before he did.’
Hearing this, the king asked them what he should do. They replied, ‘As long as
Devāpi doesn’t surrender to faults such as heresy, he’ll remain t to rule. You
should therefore abdicate in his favour.’ At this, the chief minister, Aśmasārin,
made contact with some ascetics in that same forest who taught doctrines
contrary to Vedic tradition. 7 These ascetics then set that honest prince’s mind
on a path that led away from the Vedas. 8
King Śāṃtanu, smarting at the criticism of his early marriage, sent the brahmins
to the forest ahead of him, then proceeded there himself to confer the kingdom
on his elder brother. On reaching Devāpi’s ashram, they all assembled before the
prince. The brahmins then explained to Devāpi that Vedic doctrine required the
rst-born son to rule the kingdom. Devāpi, however, oered them many
rejoinders, but his reasoning was rife with ideas that ran counter to the Vedas.
The brahmins then said to Śāṃtanu, ‘Come, your majesty. There’s no point in
persisting with this. The drought will soon be over. This man is an apostate who
disparages the timeless Vedic teachings. When an older brother has fallen, it’s not
unlawful for his younger brother to marry rst.’ Hearing this, Śāṃtanu returned
to the capital and ruled the kingdom. As soon as Devāpi was compromised by
uttering words that were inconsistent with the Vedas, the rain god, Parjanya, sent
down showers to nourish all the crops.
Bāhlīka’s son was Somadatta. 9 Somadatta had three sons, named Bhūri,
Bhūriśravas and Śalya. Śāṃtanu’s son with the river goddess Gaṅgā was Bhīṣma
of noble repute, who understood the import of all the scriptures. Śāṃtanu also
had two sons with Satyavatī, Citrāṅgada and Vicitravīrya. Citrāṅgada was killed
while young in battle with a gandharva who had the same name as himself.
Vicitravīrya married two daughters of the king of Kāśī, Ambikā and Ambālikā.
He wore himself out while enjoying intercourse with them, contracted
consumption and died. At the direction of Satyavatī, her son Kṛṣṇa-Dvaipāyana,
believing that a mother’s word must never be disobeyed, had two sons with
Vivitravīrya’s widow—namely, Dhṛtrāṣṭra and Pāṇḍu. He had another son,
Vidura, with a serving-girl who had been thrust upon him. 10
Dhṛtarāṣṭra had a hundred sons, among the foremost of whom were
Duryodhana and Duḥśāsana. Pāṇḍu was unable to sire children himself because
he had been cursed by a deer in the forest. His senior wife Kuntī consequently
conceived Yudhiṣṭhira, Bhīma and Arjuna with the deities Dharma, Vāyu and
Indra, while his younger wife Mādrī conceived Nakula and Sahadeva with the
Aśvins, giving Pāṇḍu ve sons in all. These ve each had a son with Draupadī:
Yudhiṣṭhira had Prativindhya, Bhīmasenahad Śrutasoma, Arjuna had Śrutakīrti,
Nakula had Śatānika and Sahadeva hadŚrutakarman.
The Pāṇḍavas also had other sons, as follows: Yudhiṣṭhira had a son, Devaka,
with Yaudheyī. Bhīmasena had a son, Ghaṭotkaca, with Hiḍimbā. Bhīmasena
had a son, Sarvatraga, with Kāśī. Sahadeva had a son with Vijayā, named
Suhotra. Nakula had a son, Niramitra, with Kareṇamatī. 11 Arjuna had a son
named Irāvant with Ulūpī, the nāga’s daughter. With the daughter of the king of
Maṇipura, Arjuna had a son named Babhruvāhana, whom his maternal
grandfather adopted as his own son. 12 With Subhadrā, Arjuna had a son,
Abhimanyu, who, with his great strength and prowess, destroyed all his enemies’
chariots even though he was just a lad. Abhimanyu and Uttarā had a son,
Parīkṣit, who, while still in the womb, was burned to ashes by the Brahmāstra
weapon loosed by Aśvatthāman after all the Kurus had been annihilated. Parīkṣit
was restored to life through the intercession of Lord Kṛṣṇa, whose feet are
worshipped by every god and demigod and who took human form of his own
volition. It is Parīkṣit who rules all the world today in accord with virtue. 13
So ends Chapter Twenty in Book Four of the glorious Viṣṇu Purāṇa.
21. The future descendants of Parīkṣit
Parāśara:
I’ll now name the kings who will appear in future. The current sovereign,
Parīkṣit, will have four sons, Janamejaya, Śrutasena, Ugrasena and Bhīmasena. 1
Parīkṣit’s other son, Śatānīka, will study the Vedas under Yājñavalkya. He’ll then
obtain weapons from Kṛpa but will be disillusioned with worldly pleasures.
Under the guidance of Śaunaka, he’ll gain knowledge of the Self and will
eventually achieve nal liberation. 2 Śatānīka’s son will be Aśvamedhadatta. His
son will be Adhisīmakṛṣṇa. Adhisīmakṛṣṇa’s son will be Niścaknu, who’ll reside
in Kauśambī when Hastināpura is washed away by the Gaṅgā. His son will be
Uṣṇa. Uṣṇa’s son will be Citraratha. His son will be Śuciratha. His son will be
Vṛṣṇimant. His son will be Suṣeṇa. His son will be Sunītha. Sunītha’s son will be
Ṛca. His son will be Nṛcakṣus. His son will be Sukhibala. His son will be
Pariplava. His son will be Sunaya. His son will be Medhāvin. His son will be
Nṛpaṃjaya. His son will be Mṛdu. His son will be Tigma. Tigma’s son will be
Bṛhadratha. His son will be Vasudāna. His son will be another Śatānīka, and his
son will be Udayana. Udayana’s son will be Ahīnara. His son will be Daṇḍapāṇi.
Hisson will be Niramitra, and his son will be Kṣemaka, about whom there is a
verse:
‘The lineage, which was the origin of the brahmins and kṣatriyas, and was
honoured by sagacious kings, will come to an end in the age of Kali with the
king named Kṣemaka.’ 3
So ends Chapter Twenty-One in Book Four of the glorious Viṣṇu Purāṇa.
22. The future descendants of Bṛhadbala
Parāśara:
Now I’ll name the future kings in the lineage of Ikṣvāku. Bṛhadbala’s son will be
Bṛhatkṣaṇa.17 1 His son will be Urukṣaya. His son will be Vatsa. Vatsa’s son will
be Vatsavyūha. His son will be Prativyoma. His son will be Divākara. His son
will be Sahadeva. 2 His son will be Bṛhadaśva. His son will be Bhānuratha. His
son will be Pratītāśva. His son will be Supratīka. His son will be Marudeva.
Marudeva’s son will be Sunakṣatra. His son will be Kiṃnara. Kiṃnara’s son will
be Antarikṣa. His son will be Suvarṇa, and his son will be Amitrajit. His son will
be Bṛhadrāja. His son will be Dharmin. Dharmin’s son will be Kṛtaṃjaya.
Kṛtaṃjaya’s son will be Raṇaṃjaya. Raṇaṃjaya’s son will be Saṃjaya. His son
will be Śākya. Śākya’s son will be Śuddhodana. His son will be Rāhula. His son
will be Prasenajit. His son will be Kṣudraka. His son will be Kuṇḍaka. His son
will be Suratha, and, nally, his son will be Sumitra. These will be the
descendants of Bṛhadbala in the lineage of Ikṣvāku. There is a verse about this
branch of the family:
‘This lineage of the Ikṣvākus will nish with Sumitra. With this king, it will
come to an end in the age of Kali.’ 3
So ends Chapter Twenty-Two in Book Four of the glorious Viṣṇu Purāṇa.
23. The future descendants of Bṛhadratha
Parāśara:
Now I’ll name in order the future descendants of Bṛhadratha, who will be the
kings of the Magadhas. In this lineage are mighty men with Jarāsandha as the
foremost. 1 Jarāsandha’s son was Sahadeva. His son will be Somāpi. Hisson will
be Śrutavant. His son will be Ayutāyu. His son will be Niramitra. His son will be
Sukṣatra. His son will be Bṛhatkarman. His son will be Senajit. His son will be
Śrutaṃjaya. His son will be Vipra. Hisson will be Śucināman. His son will be
Kṣemya. His son will be Suvrata. Suvrata’s son will be Dharma. His son will be
Suśrama. His son will be Dṛḍhasena. His son will be Sumati. His son will be
Subala. His son will be Sunīta. His son will be Satyajit. Satyajit’s son will be
Viśvajit. His son will be Ripuṃjaya. These kings, the descendants of Bṛhadratha,
will reign for athousand years. 2
So ends Chapter Twenty-Three in Book Four of the glorious Viṣṇu Purāṇa.
24. Future kings; The age of Kali
Parāśara:
The last descendant of Bṛhadratha, Ripuṃjaya by name, will have a minister
called Munika, who will kill his sovereign and then anoint his own son Pradyota
as king. Pradyota’s son will be called Pālaka. His son will be Viśākhayūpa. His
son will be Janaka, and his son will be Nandivardhana. These ve Pradyota
dynasts will rule the earth for one hundred and thirty-eight years. 1
Nandivardhana’s son will be Śiśunāga, and his son will be Kākavarṇa. His son
will be Kṣemadharman. His son will be Kṣatrojas. His son will be Vidhisāra, and
his son will be Ajātaśatru. His son will be Darbhaka, and Darbhaka’s son will be
Udayana. His son will be Nandivardhana. His son will be Mahānandin. These
ten kings in the lineage of Śiśunāga will rule for three hundred and sixty-two
years. 2
Mahānandin’s avaricious son, Mahāpadma or Nanda, will be born to a śūdra
mother. Like a second Paraśurāma, he will cause the destruction of all the
kṣatriyas. 3 From that time on, śūdras will be the rulers of the earth. Having
brought the world under one umbrella, Mahāpadma will rule unopposed. 4
He’ll have eight sons, beginning with Sumālya, who will reign after him. The
sons of Mahāpadma will reign for a hundred years. The brahmin Kauṭilya will
eradicate these nine Nandas. 5 After they have passed, the Mauryas will rule the
earth. Kauṭilya will anoint Candragupta as king. 6 His son will be Bindusāra. His
son will be Aśokavardhana. His sonwill be Suyaśas. His son will be Daśaratha.
His son will be Saṃgata. His son will be Śāliśūka. His son will be Somaśarman.
His son will be Śatadhanvan. His son will be called Anubṛhadratha. These ten
Maurya kings will reign for one hundred and thirty-seven years.
After them the Śuṅgas will rule the earth. 7 The general Puṣpamitra will kill his
sovereign and usurp the kingdom. 8 His son will be Agnimitra. His son will be
Sujyeṣṭha. His son will be Vasumitra. His son will be Ārdraka. His son will be
Pulindaka. His son will be Ghoṣavasu. His son will be Vajramitra. His son will
be Bhāgavata. 9 His son will be Devabhūti. These ten Śuṅgas will rule the earth
for one hundred and twelve years. 10
The dissolute Śuṅga king Devabhūti will be killed by his own minister, a Kaṇva
named Vasudeva, who will usurp the kingdom for himself. His son will be
Bhūmitra. His son will be Nārāyaṇa. Nārāyaṇa’s son will be Suśarman. These
four Kāṇvāyana kings will rule for forty-ve years.
The Kaṇva Suśarman will be violently overthrown by his own minion, Śipraka
of the Andhra clan, who will then rule the earth. Next, Śipraka’s brother Kṛṣṇa
will become king. His son will be Śrīśātakarṇi. His son will be Pūrṇotsaṅga. His
son will be Śātakarṇi, and his son will be Lambodara. His son will be Divīlaka.
His son will be Meghasvāti. His son will be Paṭumant, and his son will be
Ariṣṭakarman. His son will be Hāla. Hāla’s son will be Pattalaka. His son will be
Pravillasena. His son will be Sundara Śātakarṇin. His son will be Cakora
Śātakarṇin. His son will be Śivasvāti, and his son will be Gomatīputra. His son
will be Pulimant. His son will be Śātakarṇin. His son will be Śivaśrī. His son will
be Śivaskandha. His son will be Yajñaśrī. His son will be Vijaya. His son will be
Candraśrī, and his son will be Pulomāvi. These thirty kings, originally servants
of the Andhra clan, will rule the earth for four hundred and fty-six years. 11
There will be seven Ābhīra kings and ten Gardabhilas. Then there will be sixteen
Śaka kings, then eight Yavanas, fourteen Tuṣāras, thirteen Muṇḍas and eleven
Maunas. They’ll rule the earth for one thousand three hundred and ninety-nine
years. 12 Following this, eleven Paura kings will rule for three hundred years.
When they’ve been overthrown, the Kailika Yavanas will become kings,
unanointed—Vindhyaśakti among them. 13 His son will be Puraṃjaya. His son
y g j y
will be Rāmacandra. His son will be Dharma. Dharma’s sons will be Vaṅgara,
Kṛtanandana, Suṣinandi, his brother Nandiyaśas, Śiśuka and Pravīra. They will
rule for one hundred and six years and will have thirteen sons. There will be
three Bāhlikas, and thirteen kings, including Puṣyamitra and Paṭumitra, the
Mekalas and seven Andhras. There will be nine kings in Kosala, and the same
number of Naiṣadhas. 14
In the land of the Magadhas, a king named Viśvasphaṭika will create new social
classes and will give power to Kaivartas, Paṭus, Pulindas and brahmins, having
exterminated the entire order of kṣatriyas. Nine Nāgas will reign in the city
named Padmāvatī. The Magadha Guptas will rule in Mathurā and along the
Gaṅgā as far as Prayāga. Devarakṣita will protect Kosala, Oḍra, Puṇḍra,
Tāmralipta and the city by the sea. Kaliṅgas, Māhiṣakas and Māhendras will rule
over an earthly refuge.18 The dynasties of Maṇidhānakas will rule the settlements
of the Naiṣadhas, Naimiṣikas and Kālatoyas. Those known as Kanakas will rule
the settlements of Trairājya and Mūṣika, Saurāṣṭra, Avanti and Śūdra. The
kingdoms of Arbuda and Marubhūmi will be ruled by Vrātyas, brahmins,
Abhīras, śūdras and others. The banks of the Sindhu and the realms of
Dāvikorvī, Candrabhāga and Kashmir will be ruled by Vrātyas, Mlecchas and
other barbarians as well asśūdras.
The end of the age of Kali
These kings will rule the earth at the same time. They’ll show little mercy and be
subject to intense fury, ever delighting in injustice and immorality. They’ll slay
women, children and cattle. They’ll covet the possessions of others but will
remain weak. Most will rise and fall quickly, and they’ll be short-lived, having
many desires but few morals. 15 Inhabitants of the various settlements will mix
with them and ape their behaviour. Encouraged by the support of these kings,
and with barbarians as their teachers, the populace will lead immoral lives. As a
result, the daily decline and ultimate loss of wealth and virtue will cause the
world to decay. 16
Riches alone will confer nobility. Wealth will be the sole measure of virtue. Sex
will be the only bond between couples. Womanhood will be reason enough for
pleasure. Falsehood will be the basis of trade and warfare. The earth will only be
valued as a source of gems and copper. The sacred thread will be the only
measure of a brahmin. External trappings will be the sole indication of one’s
stage of life. Dishonesty will count as a profession. 17 Weakness will be the cause
of dependence. Pronouncements lled with timidity will be the measure of
scholarship. Wealth will be the measure of goodness. 18 A simple bath will count
as purication. Donations will be equated with religion. Mutual consent will be
the basis for a marriage. Fine clothes will confer respectability. Water from far
away will substitute for asacred ford.
In a world overwhelmed with manifold faults like these, whoever is the
strongest, from any of the classes, will be king. Unable to bear the despot’s
excessive greed, the populace will seek refuge in hidden valleys in the mountains,
subsisting on such foods as honey, vegetables, roots, berries, leaves and owers.
Clad only in the bark of trees, they’ll endure heat and cold, wind and rain. No-
one will live longer than twenty-three years. In this Kali age of unending
decadence, humankind will meet its doom. 19
When the religion of the Vedas and scriptural tradition are in decline and the
Kali age nears its end, Lord Vāsudeva—creator of the universe; master of moving
and unmoving things; the beginning, end and everything between; the Absolute
in the form of the highest self—will manifest an aspect of himself in this world
as Kalki in the home of Viṣṇuyaśas, the head brahmin in a village called Śaṃbala.
Endowed with eight qualities and perfections, greatness and irresistible power,
he will annihilate the Mlecchas and Dasyus, whose thoughts and deeds are evil.
Then he will reestablish this whole world in virtue and the minds of those who
live at the end of the age, waking when this night has passed, will be stainless,
clear and pure. 20 Such people, who are the seeds of all humanity, even though
they were begotten and matured at such a time, will bring forth progeny. Their
ospring will adhere to the virtues of the Kṛta age. 21 As it’s said in this regard:
‘When the moon, the sun, the constellation of Tiṣya and Jupiter all gather in one
mansion, the age of Kṛta will begin.’ 22
I’ve now described the kings of the past, present and future in each lineage, best
of sages. 23 You should realise that, from the birth of Parīkṣit to the coronation
of Nanda, one thousand and fteen years elapsed. 24
When the rst two stars of the Seven Sages (Ursa Major) are seen to rise in the
heavens, and a certain lunar mansion appears at an equal distance between them
at night, then the Seven Sages will remain xed in that position for one hundred
years of men.19 25
At the time of Parīkṣit, these two stars were in Maghā, best of brahmins. That
marked the start of the Kali age, which endured for twelve hundred years. 26
When that aspect of Lord Viṣṇu born in the family of Vasudeva returned to
heaven, brahmin, the Kali age descended on the world. 27
But as long as his two feet trod this earth, the Kali age had no eect uponit.28
When that aspect of eternal Viṣṇu left the world for heaven, Yudhiṣṭhira, son of
Dharma, accompanied by his younger brothers, renounced his kingdom. 29
Once Lord Kṛṣṇa had departed, the Pāṇḍavas witnessed evil omens and anointed
Parīkṣit king. 30
When the Seven Sages pass beyond Pūrvāṣāḍhā, from Nanda onwards,
theinuence of Kali will increase. 31
The day that Kṛṣṇa went to heaven was the very day that Kali started. NowI’ll
tell you how long it will endure: 32
Three hundred thousand years, according to the reckoning of men, plus another
sixty thousand, brahmin, will be the duration of the age. 33
When twelve hundred years of gods have passed, the Kṛta age will startagain.34
Brahmins, kṣatriyas, vaiśyas and śūdras, best of brahmins, all great-souled beings,
pass in thousands, from age to age. 35
As there are so many names and so much repetition, I’ve not recounted all of
them in every lineage. 36
Puru’s scion King Devāpi and Maru, born in Ikṣvāku’s family, both possessors
of great yogic power, live to this day in the village of Kalāpa. 37
Having returned to this location in the Kṛta age, these two founders ofkṣatriya
dynasties will renew the line of Manu. 38
The sons of Manu each rule the earth in every Kṛta, Tretā and Dvāpara age.39
In the age of Kali, some remain on earth to reestablish lineages, just as Devāpi
and Maru are doing now. 40
I’ve described to you the dynasties in brief, but even lifetimes by the hundred are
not enough to do so fully. 41
These and other kings, blinded by delusion, grew selsh while on earth, even
though their bodies perish. 42
‘How may I make this mountain mine? How may my son possess the earth?
How may I keep this in my family?’ All these kings have met their end while
harbouring thoughts like these— 43
Those who came before them, those who live beside them and others who will
follow. 44
The Earth beholds these sovereigns, distracted from the path of self-control, and
laughs, as if she saw spring owers blooming in the autumn. 45
Listen to these verses that she sang, Maitreya. They were passed to Janaka, that
paragon of virtue, by the sage Asita: 46
The song of the Earth
The Earth:
How could these kings be so deluded, when they’re said to be so wise? Their
nature is like the foam on water, yet their hearts are full of condence. 47
Before they can control themselves, they wish to overcome their ministers, their
servants and their subjects, and then they’ll try to overcome their enemies. 48
‘Step by step we’ll vanquish all this sea-girt world!’ With obsessions such as
these, they fail to see that death is near at hand. 49
To have dominion over me—this whole world with oceans all around—is
nothing when compared with self-control, as the reward for self-control
isliberation. 50
Their forebears died but left the world behind them. Their own sires died and
did not take it either. Yet these kings falsely think they own the earth and still
desire to win it. 51
Fathers ght with their own sons to conquer me, and brothers ght with
brothers on account of this delusion when their hearts are gripped by selshness.
52
‘The earth is mine’, ‘All this belongs to me’, ‘This will always be my family’s’.
Each foolish king who had such thoughts is dead. 53
Seeing one whose heart was lled with possessiveness, and who, on leaving me,
now walks the path of all who die, how could such an urge to own, which arises
on my account, still nd a place in their descendants’ hearts? 54
At rst, I want to laugh at kings whose ambassadors tell their foe, ‘Theearth is
mine. Give up your claim!’, but then I feel compassion for such fools. 55
Parāśara:
The possessiveness of those who hear these verses that the Earth once sang,
Maitreya, will melt away like ice exposed to heat. 56
I’ve told you all about the lineage of Manu, the kings of which were aspects of
Viṣṇu, preserver of the universe. 57
One who’s pure at heart and listens with devotion, verse by verse, to this account
of Manu’s line will be absolved of all misdeeds. 58
Unequalled wealth, good fortune and prosperity are yours and your senses will
stay sharp once you’ve heard the full description of the noble dynasties of the
Sun and Moon. The lineage of Raghu who’ve passed on—Ikṣvāku, Jahnu,
Māndhātṛ and Sagara , 59
As well as Yayāti, Nahuṣa and others who are no more—strong, heroic kings of
boundless wealth, 60
Were all undone by mighty Time. Now all that’s left are anecdotes. 61
Knowing this, and hearing these accounts, a man who is wise will never call his
sons or wife, his house or elds, his goods or chattels his own. 62
Austerities performed by worthy men who hold their arms aloft for many years,
and rituals carried out by mighty heroes, are all reduced by Time totales. 63
Traversing three worlds unresisted, cleaving enemies with his discus, Pṛthu fell
victim to the winds of Time, like cottonwood bres in a re. 64
Kārtavīrya ruled the world; he, too, slayed enemies with his discus, butnowhe’s
only mentioned in some stories, giving rise to doubt about what’s certain. 65
The sovereignty of Raghu’s scion, who slew ten-headed Rāvaṇa, spread out in all
directions, but was it not reduced to ashes the instant Yama frowned? Shame on
him! 66
Having heard about Māndhātṛ, once emperor of the world, but now a gure in
some story, what wise person, other than a fool, would contemplate possession?
67
Bhagīratha, Sagara, Kakutstha and Rāvaṇa, Rāma, Lakṣmaṇa, Yudhiṣṭhira and
the others—there’s no doubt they all existed, but where are they now? We just
don’t know. 68
The valiant kings of the present time and those of the future whom I’ve
mentioned, plus all the others we’ve spoken of, will succumb like those who
went before. 69
The learned man, who knows all this, entertains no sense of ownership towards
himself, let alone his son, his wife, his elds or anything, excepting his own body.
70
So ends Chapter Twenty-Four in Book Four of the glorious Viṣṇu Purāṇa.
End of Book Four.
1 At 4.1.8, Nābhāga and Nediṣṭa are said to be brothers.
2 The text actually gives the name of Kṛṣṇa’s elder brother as Baladeva at this point. For clarity, Ihave
standardised on Balarāma throughout, as mentioned in the Introduction.
3 I have reversed the order of these two names, because Manu’s son was Nābhāga, not Nabhaga. Some
manuscripts indicate that both father and son share the name Nābhāga.
4 By eating the hare, Vikukṣi caused the rest of the food to become a mere remnant and therefore unt for
sacrice.
5 I have had to add some words of explanation to this translation. Later, this chasm lled with water and
formed an ocean, known as sāgara in Sanskrit.
6 Nala is a famous character in the Mahābhārata.
7 See Viṣṇu Purāṇa, 4.1.12.
8 See Mahābhārata, 1.90.9.
9 According to the commentary, these are the best discus, chariot, jewel, sword, armour, banner, treasure,
wife, family priest, general, charioteer, foot soldiers, horse and elephant.
10 In this chapter, the narrative gets ahead of itself, as here we meet Kṛṣṇa as a mature chieftain in the city
of Dvārakā. We will not come to his birth until Chapter 15. For a comprehensive account
oftheSyamantaka narratives, see Austin (2011).
11 In the Mahābhārata (1.148), Duryodhana attempted to murder his ve Pāṇḍava cousins by
incinerating them in a house made from ammable lacquer.
12 Elsewhere, Śini (or Śinī) is said to be Anamitra’s younger brother (4.13.6 above). In any case, Anamitra
was the grandfather of Satrājita, who featured in the Syamantaka narrative above.
13 These ve sons of Pāṇḍu, the Pāṇḍavas, are the heroes of the Mahābhārata.
14 Turvasu refused to exchange his youthfulness for Yayāti’s old age, so Yayāti cursed him so that he would
never wield sovereignty. See above, 4.10.8. In this passage, the text uses Pūru for Puru. I have standardised
on the latter.
15 Karṇa was one of the great warrior heroes of the Mahābhārata.
16 Mahābhārata, 1.90.30–33. These characters are at the heart of Kālidāsa’s great drama,
Abhijñānaśākuntala.
17 The forebears of Bṛhadbala in the Ikṣvāku lineage are listed in 4.4.
18 This reading as given in the Critical Edition is not very clear. A better reading is found in other editions
—for example, ‘The Guhas will rule over Kaliṅga, Māhiṣa, Mahendra and Bhauma’.
19 This describes the precession of the equinoxes (Wilson 1961: 390, fn.82).
OceanofPDF.com
Book Five: Kṛṣṇa
1. The union of Vasudeva and Devakī
Maitreya:
You’ve described all the royal lineages in detail and duly recounted the deeds of
each. 1
Now I wish to hear about that aspect of Viṣṇu, holy sage, who came to earth and
manifested in the Yadu clan. 2
Tell me about the acts performed by Lord Kṛṣṇa, the supreme being, sage, after
he appeared in the world as an aspect of Viṣṇu’s aspect. 3
Parāśara:
Listen, Maitreya, to this account, about which you’ve questioned me,
concerning the deeds of Kṛṣṇa, who appeared as an aspect of Viṣṇu’s aspect to
benet the world. 4
Long ago, Vasudeva married Devaka’s daughter, fortunate Devakī, great sage,
who was the equal of a goddess. 5
After their wedding, Kaṃsa, benefactor of the Bhoja people, served as driver of
the couple’s bridal carriage. 6
As they made their way, a loud voice sounded in the sky, rumbling like thunder,
and addressed these words to Kaṃsa: 7
‘Fool! The eighth child born of this woman whom you’re carrying with her
husband in your chariot will end your life.’ 8
Parāśara:
Hearing this, mighty Kaṃsa drew his sword to strike at Devakī, but Vasudeva
intervened, 9
‘Don’t kill Devakī, great king! I’ll give you all the children delivered from her
womb.’ 10
Parāśara:
Kaṃsa acceded to this proposal, best of brahmins, and, as he respected Vasudeva,
he spared the girl. 11
The Earth complains of her burden
At that same time, the Earth, oppressed by her great burden, approached the
thirteen deities assembled on Mount Meru. 12
Bowing to the gods with Brahmā at their head, the Earth recounted all her woes,
her voice beset with misery: 13
The Earth:
Just as re masters gold and the sun is lord of cattle, Nārāyaṇa is my sovereign, as
he is of all the worlds. 14
He is Brahmā, lord of patriarchs, who arose before the earliest beings. He is
formless Time composed of seconds, hours and minutes. 15
Your entire assembly is just his aspect, best of gods. 16
The Ādityas, Maruts, Sādhyas, Rudras, Vasus, Aśvins, Vahnis and the ancestors
led by Atri who made the worlds— 17
All these are forms of Viṣṇu, the immeasurable heart of greatness. 18
The yakṣas, rākṣasas and Daityas, the piśācas, nāgas and Dānavas, the gandharvas
and apsarases are all but forms of mighty Viṣṇu. 19
The sky with shining planets, constellations, stars, re, water, wind, myself the
Earth, the objects of the senses and all this world consist of him. 20
The forms of this many-formed being annul one another day and night, then are
themselves annulled, like waves upon the ocean. 21
At this very moment, Daityas led by Kālanemi have overrun the world ofmen
and continually oppress the populace. 22
The great demigod Kālanemi, slain by mighty Viṣṇu, has been reborn as Kaṃsa,
son of Ugrasena. 23
Ariṣṭa, Dhenuka, Keśin, Pralamba, Naraka, the demigod Sunda and fearsome
Bāṇa, son of Bali— 24
I cannot count the number of these and other powerful, evil beings who’ve
taken birth in the homes of men. 25
Many armies of strong and brilliant Daitya kings press down on me, gods of
heavenly form. 26
Suering beneath the weight of this great burden, I can no longer support
myself. That’s why I’m telling you, immortal lords. 27
Relieve me of this load, you fortunate beings, before I sink in misery to the lower
realms. 28
Parāśara:
Having heard the Earth’s complaint in full, Brahmā, urged by the thirteen gods,
spoke these words to ease the burden that oppressed her. 29
Brahmā:
All the Earth has said is true, you denizens of heaven. Myself, Śiva, all of you and
everything consists of Nārāyaṇa. 30
Manifestations of his greatness, overcoming one another and being overcome,
are at times more powerful, at other times less so. 31
Come, therefore. Let us proceed to the Milky Ocean. We’ll worship Hari on its
northern shore and refer all this to him. 32
That universal being, who is at the heart of everything, always manifests an
aspect of himself on earth to uphold virtue and to aid the world. 33
Brahmā praises Viṣṇu
Parāśara:
So saying, the grandsire of the world set out with all the other gods, and, having
gathered his thoughts, he then praised Viṣṇu, whose emblem is Garuḍa. 34
Brahmā:
You are both kinds of knowledge: that which is handed down in sacred texts and
that which isn’t. You have two states, formed and formless, Lord. 35
You are two forms of the Absolute, gross and subtle. You are all and you know
all. You are beyond the spiritual power of sound, you are the Absolute and that
which consists of the Absolute. 36
You are the Ṛg, Yajur, Sāma and Atharva Vedas. You are the art of Vedic
pronunciation, ritual practice, the explanations, metres and the science ofthe
calendar. 37
You are the histories, myths and grammar, Lord. You are philosophy, logic and
the treatises on law, Adhokṣaja. 38
You are the doctrine that investigates the links between the body, soul and
qualities. That doctrine is none other than a form of your highest self, primeval
Lord. 39
You are unmanifest, indescribable, inconceivable, lacking name and colour,
hands and feet. You are Viṣṇu, the eternal highest state. 40
You hear without ears and see without eyes. You are one but have many forms.
You move without feet and grasp without hands. You know all but are not to be
known by all. 41
Beholding you as smaller than the smallest and having nonexistent form, one’s
ignorance will vanish. Nothing else beyond your blissful form supports the
wisdom of the wise. You are the highest being. 42
You are everything, the beginning and the protector of the world. All beings
exist in you. You are all that has existed and all that will exist. You are more subtle
than the subtlest. You alone are Spirit, which stands apart from primal Nature.
43
You are one but also fourfold lordly re, consumer of the sacrice, which sheds
its light and splendour on the world. You are the eye of all. Your forms are
endless. You, arranger of the universe, took three steps. 44
Just as re, kindled in many ways, is always one, and its essential nature doesn’t
alter with its changing form, you, Lord, have one all-pervading form, though the
forms you animate are many. 45
You are the single foremost highest state, whom sages see with the eye of
knowledge. There is nothing that has been or that will be, supreme spirit, other
than your form. 46
Your form is manifest and unmanifest. You are both totality and individuality,
all-knowing and all-seeing, possessor of omnipotence, knowledge, strength and
plenitude. 47
You are not subject to loss or gain. You are independent, beginningless
andpowerful. You are untouched by fatigue, sloth, fear, anger, desire and other
faults. 48
Blameless, supreme, tranquil, sovereign, your progress is unalterable, you are
lord of all, the ultimate foundation of everything, the indestructible abode of all
abodes. 49
Beyond all envelopments, unreached by imagination, the locus of great energy—
highest spirit, we bow to you. 50
Not without a cause, not with a cause, but neither with nor without acause, you
are the highest being, taking human form to uphold virtue. 51
Parāśara:
Having mentally perceived this song of praise, Hari, the unborn lord at the heart
of all, the bearer of universal form, replied to Brahmā. 52
The Lord:
Greetings, Brahmā. Tell me all that you and the other gods desire from me, and
success will be assured. 53
Parāśara:
Then Brahmā, beholding the divine and universal form of Hari, praised him
again, while all the gods bowed down in trepidation. 54
Brahmā:
We bow to you and bow again, deity of a thousand forms, a thousand arms and
many limbs and faces. We bow to you and bow again, boundless cause of
creation, preservation and destruction of the world. 55
Your subtlety is beyond the subtle; your measure beyond measure. You are
greater than the greatest. You are at the heart of intellect and senses. You are the
supreme heart that lies beyond the root of both. Be merciful to us, Lord. 56
The Earth, whose ranges are oppressed by mighty demons reborn there, has
come to you, Lord, hoping that you’ll relieve her burden, as you are the nal
refuge of all the worlds and your limits are unattainable. 57
We’re all here: this is Indra, slayer of the demon Vṛtra. Here are the Aśvins,
Nāsatya and Dasra. This is Varuṇa, and here are the Rudras, Vasus, Suns and
others led by Winds and Fires. 58
These are all the deities, Lord of gods. Tell us all that they and I must do, Lord,
as we stand ever ready to follow your commands, faultless deity. 59
Devakī’s eight children
Parāśara:
While they praised him in this manner, the lord, the supreme master, plucked
two hairs, great sage, one white, one black. 60
‘Having descended to the world,’ he told he gods, ‘these two hairs of mine will
ease the burden of the Earth. 61
Manifesting aspects of themselves on earth, let all the gods wage war against the
furious and powerful demigods already there. 62
Then all the Daityas in the world will go to their destruction. There’s no doubt
that when my gaze falls upon them, they’ll be turned to dust. 63
Vasudeva’s wife is Devakī, the equal of a goddess. One of my hairs, you deities,
will be her eighth-born child. 64
Having descended to the earth, this being will slay Kaṃsa, a manifestation of the
demon Kālameni.’ So saying, Hari withdrew from sight. 65
The deities bowed before that great unseen being, then returned to the summit
of Mount Meru whence they descended to the world. 66
But Nārada, the lordly sage, told Kaṃsa that Viṣṇu, supporter of the earth,
would manifest as Devakī’s eighth child. 67
Hearing this from Nārada, furious Kaṃsa imprisoned Devakī and Vasudeva in
his palace. 68
As he’d promised previously, brahmin, Vasudeva surrendered every child
toKaṃsa as soon as it was born. 69
It’s said that Hiraṇyakaśipu’s sons were born as the rst six infants. At the
command of Viṣṇu, the goddess Nidrā placed them one by one in thewombof
Devakī. 70
Lord Hari spoke to Yoganidrā, a form of his own deceptive power, who veils the
world in ignorance. 71
The Lord:
Nidrā, go at my command and bring six infants from the depths of Pātāla and
place them one by one in Devakī’s womb. 72
When they’ve all been slain by Kaṃsa, an aspect of Śeṣa, and therefore an aspect
of an aspect of me, will become the seventh infant in her belly. 73
Another of Vasudeva’s wives, Rohiṇī, resides in the cattle camp of Gokula.
Before the child is born, goddess, take him to that woman. 74
Folk will say that Devakī miscarried the seventh baby because she feared the King
of Bhoja and the stress of prison life. 75
But as he’ll be drawn out (saṃkarṣaṇāt) from the womb, he’ll be called
Saṃkarṣaṇa. He’ll be a hero as resplendent as the summit of a snowy mountain.
76
I’ll then enter the womb of Devakī, fair one, and you will enter Yaśodā’s. 77
I’ll be born on the eighth night of the dark fortnight of the month of Nabhas
during the rainy season, and you’ll be born just one night later. 78
With his mind in my control, Vasudeva will bear me to Yaśodā’s bed, and he’ll
take you to Devakī’s, blameless goddess. 79
Kaṃsa will seize you, goddess, and dash you on a rock, but you’ll escape into the
sky. 80
On account of his respect for me, hundred-eyed Indra will honour you and,
bowing his head, will accept you as his sister. 81
Once you’ve defeated Śumbha, Niśumbha and other Daityas by the thousand,
you’ll adorn the world in many places. 82
You are prosperity, progeny, fame, patience, heaven and earth, rmness, modesty,
nourishment, dawn and every other feminine quality. 83
Those who address you as Āryā, Durgā, Vedagarbhā, Ambikā, Bhadrā,
Bhadrakālī, Kṣemyā and Kṣemakarī, 84
And who bow down and praise you in the morning and the afternoon, will have
all their wishes granted by my grace. 85
Men will worship you with oerings of liquor, meat and various foods and, if
you’re satised, you may grant them all that they desire. 86
By my mercy, madam, it’s certain that they’ll never be in danger. Go now,
goddess, and do as I command. 87
So ends Chapter One in Book Five of the glorious Viṣṇu Purāṇa.
2. The deities praise Devakī
Parāśara:
As besought by Viṣṇu, god of gods, Yoganidrā, nursemaid of the world, then
placed six infants one by one in Devakī’s womb and bore away the seventh. 1
When Devakī had borne that seventh child to Rohiṇī, Hari entered her womb to
benet the threefold worlds. 2
On that very day, Yoganidrā entered Yaśodā’s belly, as the highest being had
instructed. 3
When Viṣṇu’s aspect came into the world, all the planets proceeded in perfect
order through the heavens, brahmin, and the weather was delightful. 4
None could set their eyes on Devakī because she shone so brightly, and the
minds of those who saw her glowing thus were lled with wonder. 5
By day and night, hosts of gods, unseen by men and women, praised Devakī
with Viṣṇu in her womb. 6
The deities:
You were prakṛti, the supreme and subtle natural state, in which Brahmā arose
in former times. You were the power of speech of the deity who supports the
world, and the womb that held the Vedas, splendid woman. 7
You are the womb of creation and creation itself, eternal being, the seed ofall
and womb of the threefold sacrice. 8
You are the womb of the outcome, oering, re and kindling. As Aditi, you are
the womb of gods; as Diti, the Daityas’s womb. 9
You are light, the womb of day. You are humility, the womb of knowledge. You
are prudence, womb of conduct. You are modesty, origin of respect. 10
You are desire, the womb of love. You are satisfaction, contentment’s womb. You
are intelligence, womb of understanding. You are resolve, the womb of rmness.
11
You are the heavens, womb of planets, stars and lunar mansions. You are the
cause of all the world. These are your powers, goddess, and you have others by
the thousand. 12
Similarly, at this moment, within your womb, glorious nursemaid of the
universe, rests all the world, resplendent with its countless seas, rivers, lands,
forests and cities, replete with hamlets, towns and villages. 13
All the res, winds and waters; the sky providing space for everything, adorned
with planets, stars and mansions, and lled with airborne chariots by the
hundred; 14
The earthly, aerial and heavenly spheres; the realms of Mahar, Jana, Tapas and
Brahmā; and that deity’s cosmic egg in full, you splendid woman; 15
And all the beings who occupy these realms: gods, Daityas, gandharvas, cāraṇas,
great serpents, yakṣas, rākṣasas, ghosts and guhyakas, 16
Humankind, beasts and all other living things, you best of women—all these
comprise the everlasting lord of all, and exist within him, creator ofthe universe.
17
Viṣṇu, whose every aspect, including forms and deeds, is beyond the realm of
comprehension, now lies within your womb. 18
You are svāhā. You are svadhā. You are knowledge, nectar and the sky’s own
light. You came to earth to protect the worlds. 19
Be merciful, goddess, and bless this world. Bear the lord with fondness, gracious
woman, as the world is borne by him. 20
So ends Chapter Two in Book Five of the glorious Viṣṇu Purāṇa.
3. The advent of Kṛṣṇa
Parāśara:
Thus praised by gods, Devakī bore in her womb heavenly Viṣṇu, the lotus-eyed
saviour of the world. 1
Just as the rising sun at dawn wakes the lotus ower, the great eternal Viṣṇu
appeared in the womb of Devakī so that the world might blossom. 2
The day of his birth spread great joy in all directions, just as moonlight graces the
surface of the earth. 3
Good people experienced deep contentment, cruel winds were stilled and
streams owed with tranquillity when Janārdana was born. 4
Rivers made sweet music with their murmuring, gandharva lords sang praises,
while hosts of apsarases danced. 5
The deities, coursing through the heavens, showered owers upon the earth, and
res burned bright and steadily when Janārdana appeared. 6
At midnight, brahmin, when Janārdana, foundation of the universe, was born,
thunderclouds rumbled deeply while shedding owers like rain. 7
Beholding the newborn infant, as blue as the petal of a waterlily, in four-armed
form with Śrīvatsa on his chest, Vasudeva praised him. 8
When that wise man had hailed the infant with lofty words, best of brahmins,
fearing Kaṃsa, he added this: 9
Vasudeva:
I recognise you, Lord, god of gods, bearer of the conch, the mace and discus. Be
merciful, Lord, and withdraw this heavenly form. 10
This very day, Lord, Kaṃsa will take revenge on me when he learns that you’ve
appeared in my abode. 11
Devakī:
May this god of gods—whose forms are boundless and universal, who embraced
the worlds within himself while still within my womb, and who, by his own
illusory power, assumed this infant form—be merciful. 12
Withdraw this four-armed form, universal being, so that Diti’s grandson Kaṃsa
may never learn of your descent. 13
The Lord:
Since you praised me in former times, hoping for a son, today your wish will be
fullled, princess, as I’ve been delivered from your womb. 14
Parāśara:
After he had spoken, the lord fell silent, best of sages, and Vasudeva picked him
up and carried him through the darkness. 15
The guards at the gates of Mathurā fell under Yoganidrā’s spell, and Vasudeva
slipped past undetected. 16
The serpent Śeṣa followed Vasudeva, and with his hoods gave shelter to the
infant from the deluge falling from the clouds that night. 17
As Vasudeva carried Viṣṇu, the Yamunā, profound and swirling with ahundred
varied eddies, reached only to his knees. 18
Nanda and the other cowherd elders assembled on the riverbank with tribute for
King Kaṃsa, where Vasudeva saw them. 19
At that moment Yaśodā delivered Yoganidrā in the form of a baby girl, Maitreya,
but she and all the others present succumbed to the goddess’s spell. 20
Vasudeva of boundless splendour laid the boy in Yaśodā’s bed and hastened back
with that young girl. 21
When she woke, Yaśodā saw the newborn baby boy, dark as an azure lotus petal,
and was lled with greatest joy. 22
Vasudeva took the girl to his abode, placed her in Devakī’s bed and waited by her
side. 23
When they heard the infant’s cries, brahmin, the guards leapt up and told the
king that Devakī had given birth. 24
In rushed Kaṃsa to seize the child, but Devakī tried to stop him. ‘Let her go! Let
her go!’ she cried. 25
He sought to dash the infant on a rock, but as soon as she had left his hand, she
rose into the air above and assumed a mighty eight-armed form, a weapon in
each hand. 26
This furious being laughed aloud and said to him, ‘Why throw me to the
ground, Kaṃsa? The one who’ll slay you is already born. 27
He is the essence of all the gods who caused your death in former times.
Consider this, then quickly do what’s best for you.’ 28
So saying, the goddess, resplendent in divine garlands and perfumes, departed,
while the siddhas in the heavens sang her praises and the king ofBhoja stood and
stared. 29
So ends Chapter Three in Book Five of the glorious Viṣṇu Purāṇa.
4. Kaṃsa plots to kill Kṛṣṇa
Parāśara:
Kaṃsa’s mind was troubled, so he summoned all the foremost demons, ledby
Keśin and Pralamba, and addressed those mighty beings. 1
Kaṃsa:
‘Strong-armed Pralamba, Keśin, Dhenuka, Pūtanā, Ariṣṭa and the rest of you
must heed my words. 2
Those wicked gods, scorched by my prowess, tried to kill me, but I pay them no
regard, you heroes. 3
I scorn that weakling Indra and that lonely yogin Śiva. What can Hari achieve by
merely striking at our weaknesses? 4
I scorn the Ādityas, accompanied by the timid Vasus. I scorn the Agnis and all
the other deities defeated by my mighty arms. 5
Did I not see Indra, king of gods, retreating from the battleeld with arrows in
his back? He couldn’t take them on the chest. 6
When Indra stopped the rains from falling on my kingdom, did not the clouds,
split asunder by my missiles, release their showers, just as I desired? 7
Don’t all the kings on earth—except my father-in-law, Jarāsandha—fearing the
strength of my arms, submit to me? 8
I despise those gods, you bulls among the Daitya heroes. I mock them as they
make their feeble eorts. 9
Therefore, Daitya kings, I’ll strive to worst those base and evil-minded beings. 10
To these ends, let each ascetic and every sacricer in the world be put to death to
disempower the gods. 11
The infant girl, brought forth from the womb of Devakī, told me that the being
who caused my death in previous lives is born again. 12
Make every eort, then, to search out all the boys on earth, and be sure tokill
those with special powers.’ 13
After Kaṃsa gave this order to the Daityas, he returned to his abode and freed
Vasudeva and Devakī from connement. 14
Kaṃsa:
I killed your children for no purpose, as the one who’s destined to destroy me
has escaped. 15
Forget the woe that you’ve endured. No other child of yours will die before his
natural span expires. 16
Parāśara:
Reassuring Devakī and Vasudeva with these words and having set them free, best
of brahmins, Kaṃsa retreated to the inner chambers, lled with doubt. 17
So ends Chapter Four in Book Five of the glorious Viṣṇu Purāṇa.
5. Kṛṣṇa slays Pūtanā
Parāśara:
Now free, Vasudeva went to Nanda’s wagon, where he saw the joyous herdsman
who thought the child was his. 1
Vasudeva hailed him graciously, saying, ‘What a lucky man you are, for even in
old age, you have a son! 2
You’ve paid in full your annual tribute to the king (the reason that you came),
but wealthy people shouldn’t tarry here. 3
When the task that brought you here is done, why stay longer, Nanda? Return
as quickly as you can to your own cattle camp. 4
Rohiṇī has given birth to my own son there. Protect him as you would
yourown.’ 5
Hearing this, the sturdy cattle-herders led by Nanda, having paid their tribute,
set o with fully laden wagons. 6
Once they’d settled back in camp, the child-killing demon Pūtanā snatched the
baby Kṛṣṇa as he slept one night and oered him her breast. 7
Any child that’s suckled by that end at night will die at once. 8
Kṛṣṇa, however, lled with rage, held her breast and squeezed it tight between
his hands, then sucked the life right out of her. 9
Pūtanā screamed, her sinews snapped and that horrid end fell dying to
theground. 10
Startled by the demon’s cries, the residents of the camp awoke and found the
baby on her lap, but she lay dead already. 11
Frantic Yaśodā picked up Kṛṣṇa, best of brahmins, and waved a cow-tail whisk
with one hand to ward o any evil force that might beset the child. 12
The cattle-herder Nanda took some powdered dung and sprinkled it on Kṛṣṇa’s
head to give the child protection, then spoke this benediction: 13
Nanda:
May Hari, lord of all creation, protect you. From the lotus at his navel came the
world. 14
May Keśava protect you. In the form of a boar, the deity drew the earth up with
his tusk. 15
May Keśava protect you from everything. In the form of Nṛsiṃha—half-man,
half-lion—the lord tore apart the chest of his adversary with his claws. 16
May he protect you always—he, who, as the dwarf, paced out the threefold
world with three heroic strides in just one moment, his weapon glinting. 17
May Govinda protect your head, Keśava your neck, Viṣṇu your genitals and
belly and Janārdana your legs and feet. 18
May eternal and irresistible Nārāyaṇa protect your head, your upper arms and
forearms, your mind and all your senses. 19
May any ghosts, kūṣmāṇḍas or rāksasas who trouble you meet their doom when
struck by the blast of the conch sounded by the lordly wielder of the bow, the
mace and discus. 20
May Vaikuṇṭha protect you at the cardinal points, and Madhusūdana at the
points between. May Hṛṣīkeśa protect you in the sky, and Mahīdhara on earth.1
21
Parāśara:
After the cattle-herder Nanda blessed the child with this benediction, he laid
him in a cot beneath a wagon. 22
The other herdsmen, staring at the giant form of Pūtanā now lying dead, were
lled with horror and amazement. 23
So ends Chapter Five in Book Five of the glorious Viṣṇu Purāṇa.
6. Kṛṣna’s childhood
Parāśara:
One day, Madhusūdana, lying beneath the wagon and crying for the breast,
kicked his legs about. 1
But when his feet touched its timbers, the wagon tipped and landed upside
down, smashing all the pots and other vessels that it carried. 2
All the herding men and women cried in anguish, brahmin, and, rushing tohim,
saw the infant in his cot. 3
‘Who tipped the wagon?’ asked the herdsmen. ‘That baby,’ said some children in
reply. 4
‘We heard him crying, then he kicked the wagon with his feet, but no-one else
has touched it.’ 5
The herdsmen were all lled with wonder. Most surprised of all was Nanda, who
lifted up the child. 6
Yaśodā then made an oering to the wagon and the broken pots with yoghurt,
owers, fruit and grains. 7
Without the knowledge of the herdsmen, Vasudeva later sent the priest named
Garga to carry out the birth rites for both infants in the camp. 8
Prudent Garga, foremost of the wise, chose their names and called the elder
Balarāma and the other Kṛṣṇa. 9
Before too long, these two boys were crawling round the cattle camp, brahmin,
with scratches on their hands and knees. 10
They roamed about in dung and ashes, but neither Yaśodā nor Rohiṇī could
restrain them. 11
First, they played in the cowstall and then in the nursery pen, where they amused
themselves by pulling the tails of the day-old calves. 12
Yaśodā couldn’t keep those feisty, fun-lled boys in place. 13
So she tied Kṛṣṇa to a heavy wooden mortar with a rope around his middle, and
in frustration scolded the lively child: 14
‘Now let’s see if you’ll escape,’ she said as she resumed her chores. ‘You’re just
too active!’ 15
While Yaśodā was busy with her duties, the lotus-eyed boy dragged the mortar
between two arjuna trees. 16
As he pulled the weight along, it lodged between the trunks, whose branches
stretched towards the skies. Both trees toppled over! 17
Hearing the mighty crash, the residents of the camp rushed up and saw the two
huge arjunas. 18
Their trunks were broken and branches shattered, lying on the ground. The boy,
whose smile was bright with new milk teeth, sat between the fallen trunks, the
cord still tied around his middle. 19
And so they called him Dāmodara, because he had a rope (dāman) around his
waist (udara). 20
All the elder herdsmen, with Nanda at their head, were troubled and conferred
together, fearing some evil presence. 21
‘We can’t stay here. Let’s nd another forest. We’ve seen many evil omens that
portend our doom: 22
The death of Pūtanā, the upturned wagon, now these trees have fallen without a
breath of wind. 23
Let’s move at once from here to Vṛndāvana, before this local evil presence ruins
our camp.’ 24
So saying, all the residents of the camp agreed to leave and instructed every
family to depart without delay. 25
A short time later, the herdsmen left with all their cattle and their wagons, with
one child per herd to mind the calves. 26
Before long, the campsite, strewn with disused chattels, brahmin, was left to
crows and vultures. 27
Untiring Lord Kṛṣṇa, wishing only for the increase of the herd, set his joyous
mind on Vṛndāvana. 28
For there, even in the harshest heat, best of brahmins, fresh grass ourishes
everywhere, as in the rainy season. 29
Balarāma and Kṛṣṇa roam the Vṛndāvana forest
In Vṛndāvana, they set up camp and placed the wagons in a crescent round its
edge. 30
Now that Balarāma and Dāmodara were a little older, they tended all the calves
together and stayed within the camp itself, intent on childish games. 31
g y p g
They added peacock feathers to their wreaths of forest owers, playing tunes on
rustic utes, homely tambourines and instruments made fromleaves. 32
Their hair was trimmed in ‘crow’s-wing’ style, and they looked like sons ofAgni
as they roamed and laughed and played in that great forest.2 33
At times they joked together, at times they played with others. Roving with the
herdsmen’s sons, they led the calves to pasture. 34
With the passage of time, by the age of seven, these two universal lords ruled the
calves in the cattle camp. 35
When the annual rains arrived, the sky was lled with thunderclouds, binding
together all four quarters as if with torrents of rain. 36
Abounding in fresh green grass and dotted with sturdy herdsmen, the earth
resembled an emerald eld spread with reddest rubies. 37
The river waters burst their banks and owed in all directions, like minds
ofckle folk overwhelmed by newfound wealth. 38
The unstained moon then lost its gleam, concealed by lowering clouds, justlike
the words of truthful men amid the din of fools. 39
Indra’s bow, although unstrung, still found a place in heaven, like a worthless
hanger-on in the court of a feckless king.3 40
Cranes shone in pure formations against the clouds, just as the ways ofwell-bred
folk contrast with those of rogues. 41
Fickle lightning ashed inconstant in the sky, like the friendship of a scoundrel
with a man of virtue. 42
Paths overgrown with mats of grass were dicult to follow, like the twisted
arguments of fools. 43
During that season, in the mighty forest, home to frenzied bees and peacocks,
Kṛṣṇa and Balarāma, lled with joy, roamed together with the other lads. 44
At times those two enjoyed a song while wandering happily with the cows; at
others, when the days were cold, they’d shelter beneath the trees. 45
At times they wore kadamba garlands, at others peacock feathers. Sometimes
they daubed themselves with coloured minerals brought from distant
mountains. 46
Sometimes, feeling weary, they slept on beds of leaves. At others, on hearing a
peal of thunder, they’d cry out in surprise. 47
Sometimes they praised the cowherds’ songs, and played their rustic utes
accompanied by peacocks. 48
In these varied states and lled with purest joy, the two boys roamed to their
hearts’ content while playing in the forest. 49
When dusk approached, these two strong lads returned to camp at leisure
together with the herds and other boys. 50
There, like a pair of deities, they romped amid the cowherd folk. 51
So ends Chapter Six in Book Five of the glorious Viṣṇu Purāṇa.
7. Kṛṣṇa subdues the serpent Kāliya
Parāśara:
One day, leaving Balarāma in the camp, Kṛṣṇa went to Vṛndāvana. Surrounded
by the herding boys and wearing a splendent garland of forest owers, he roamed
about at will. 1
Now, Kṛṣṇa came to the Yamunā, lled with swirling streams. Its banks lay
hidden under drifts of foam, and the laughter of its currents seemed to mock the
world around. 2
There, he beheld the frightful pool where the nāga Kāliya lurked, with ames
and poison rising from its horrid depths. 3
Mighty trees on the riverbank were scorched by re and venom spewing from
the pool. Its waters, whipped up by winds, touched passing birds and scalded
them. 4
Seeing that terrifying pool, gaping like a second maw of Death, Lord
Madhusūdana reected: 5
‘This must be the lair of wicked Kāliya, whose weapon is his poison. Lasttime I
beat this evil beast, it left the sea and disappeared.4 6
He’s so deled the Yamunā, consort queen of Sāgara, that neither thirsty man
nor beast can drink from it. 7
Let me slay this nāga king, so residents of the cattle camp may roam here happily
forever. 8
I descended to the world of men to pacify such wicked beings that take the path
of evil. 9
That kadamba tree with its strong limbs is not too far away. I’ll climb up it, then
dive into the serpent’s pool.’ 10
Parāśara:
With this thought, he tightened his waistband, then leapt at once into the watery
lair of the nāga king. 11
That huge lake was set in motion by his dive, and its waters even splashed the
trees standing at a distance. 12
Blasted by the wind and water heated by the energy of the serpent’s virulent
poison, those trees burst into ame at once, and the conagration spread to the
horizon. 13
Now Kṛṣṇa was in the nāga’s pool, he clapped his hands. On hearing this, the
serpent king then rushed towards him. 14
His raging eyes gleamed like copper, his many hoods ablaze with venom, asother
slithering poisonous snakes surrounded him. 15
Hundreds of his nāga wives, adorned with gorgeous strings of pearls, their
loveliness enhanced by the shaking of their earrings, swayed their trembling
bodies. 16
The serpents coiled themselves round Kṛṣṇa and struck him with their fangs that
dripped with ery poison. 17
When the other cowherds saw that he had dived into the pool and the serpents’
coils now held him, they were lled with terror and ran shouting back to camp.
18
The cowherds:
‘Kṛṣṇa’s mad! He’s jumped into Kāliya’s pool! The serpent king has eaten him!
Come and see!’ 19
Hearing these cries, which struck them like a thunderbolt, the herding men and
women, with Yaśodā in the lead, rushed down towards the pool. 20
‘No, no! Where is he now?’ the herdsmen’s wives cried out in anguish. Together
with Yaśodā, they stumbled forward in a panic. 21
Nanda, with the other herders and Balarāma of great prowess, rushed towards
the Yamunā in the hope of seeing Kṛṣṇa. 22
There they found him, captive of the nāga king, wrapped within the serpents’
coils, yet Kṛṣṇa oered no resistance. 23
The herdsman Nanda stood quite still and xed his gaze on Kṛṣṇa’s face, best of
brahmins, as did Yaśodā, that most fortunate of women. 24
The other herders’ wives looked on and wept in terror, crying out their love for
Keśava, their voices choked with fear: 25
‘Let’s all jump in the nāga’s pool with Yaśodā. There’s no point in going back to
camp. 26
What’s the day without the sun? What’s night without the moon? What are
cows without a bull? What’s the camp without our Kṛṣṇa? 27
We won’t return to camp without him. Like a lake without its water, theforest
has lost its charm. 28
Hari shines with loveliness like the petal of an azure lily. We’re amazed that
anyone could savour life without him. 29
If we poor creatures cannot see him, his eyes as bright and charming as the petal
of a fully opened lotus, how will we survive in camp? 30
We won’t go back to Nanda’s camp without that lotus-eyed boy who steals the
treasure of our hearts with his sweet, sweet words. 31
See his face, you cowherd women. Even though the nāga king has wrapped him
in his coils, he’s still smiling in our direction.’ 32
Parāśara:
Hearing the women’s words, Balarāma, sturdy son of Rohiṇī, looked with
steady gaze upon the herdsmen, who were sti with fear, 33
And on Nanda, sunk in deepest misery while staring at his son, and on Yaśodā,
who’d fallen in a swoon. Then, conscious of his brother’s actual greatness, he
spoke these words to Kṛṣṇa. 34
Balarāma:
Why, lordly god of gods, did you adopt this human form? Don’t you know your
real self is endless and immortal? 35
You are the navel of the world, as a hub is to the spokes. You are the threefold
creator, preserver and destroyer of the triple realm. 36
The Ādityas, along with Indra, Rudra, the Aśvins, Vasus and the Winds and
Fires, all contemplate you, whose true self is beyond conception, as do all the
yogins. 37
For the benet of all, universal Lord, you descended here among these mortals,
because you wished to ease the burden of the earth, and I, your elder brother, am
but an aspect of you. 38
While you disport yourself as mortal, Lord, all the other deities imitate your
pastimes. 39
First you caused the goddesses to descend here to the cattle camp to join your
games, and then you, eternal Lord, appeared. 40
As we’ve manifested here, these herdsmen are our relatives, Kṛṣṇa, as are their
despairing wives. Why disdain our kinfolk so? 41
You’ve shown the marks of a mortal being, and you’ve had your boyish fun.
Now, Kṛṣṇa, you must destroy this wicked sharp-toothed snake. 42
Parāśara:
Thus reminded of his actual nature, Kṛṣṇa began to smile. He clapped his hands
and freed himself from the serpents’ coils. 43
Pressing down upon the centre of Kāliya’s hood with his two hands, then
climbing on its lowered head, that valiant being began to dance upon it. 44
Wounds appeared on the serpent’s hood where Kṛṣṇa’s feet had struck it, but
when Kāliya tried to raise his head, Kṛṣṇa forced it down again. 45
When Kṛṣṇa danced the recaka, the nāga swooned and swayed, and when he did
the daṇḍapāta, the snake began to vomit blood.5 46
Seeing his head and neck both broken as blood streamed from his jaws, Kāliya’s
women came to Madhusūdana to beg for his protection. 47
The nāga’s wives:
We know you, lordly god of gods. You are the peerless lord of all, the highest
god, whose aspect is the nest light beyond imagination. 48
Even the deities cannot fully praise the lord who arises from no other.
How,then, could women like ourselves describe him? 49
How can we fully praise him, when all the cosmic egg, comprising earth and sky,
water, re and wind, is but one small aspect of one part of him? 50
We bow to him whose form is endless, the highest goal, smaller than the smallest,
larger than the largest, whom feckless beings strive in vain to comprehend. 51
No-one brought about his birth, and none will bring him to an end. Webow to
him as he’s the single author of the world. 52
You are not subject to the slightest anger and are protector of creation. Youare
the cause of Kāliya’s downfall, so listen now to what we say. 53
Wise men should treat all women gently; even fools are kind to animals. Have
mercy, therefore, on this miserable being, as you are the most merciful of all. 54
You are the foundation of all the world, and this hooded snake is weak. Inhalf a
moment he’ll breathe his last, trampled by your feet. 55
What’s this poor snake compared to you on whom the world relies? Loveand
hate are for one’s equals or one’s betters, eternal Lord. 56
Show mercy to these desperate beings, master of the universe. This nāga’s on the
verge of death. We’re begging for our husband. Please let him go! 57
Kāliya worships Kṛṣṇa
Parāśara:
After they had spoken and, encouraged by their words, the serpent, his body
broken, softly begged the lord to spare him. 58
Kāliya:
Eightfold sovereignty is yours, Lord, self-arisen and supreme. Stripped of my
magnicence, how may I presume to praise you? 59
You are supreme and supreme’s beginning, and from you supreme arises. You
are supreme beyond supreme. How may I presume to praise you? 60
From you arose Brahmā, Rudra, the Moon and Indra, the Winds and Aśvins,
the Vasus and Ādityas. How may I presume to praise you? 61
This whole world is but one part of a part of you and is an aspect of just one
aspect of your imaginings. How may I presume to praise you? 62
You whose form is both existent and nonexistent: neither Brahmā nor the other
thirteen deities know your highest essence. How may I presume to praise you? 63
Brahmā and other divine beings honour you with owers and lotions from
Indra’s heaven, Nandana. How may I presume to worship you? 64
Indra, king of gods, always reveres your varied appearances, yet even he knows
not your highest form. How may I presume to worship you? 65
Ascetics who’ve withdrawn their senses from all external objects worship you
with thought. How may I presume to worship you? 66
They create your image in their hearts and worship you in meditation
withoerings of mental states and owers. Lord, how may I presume to worship
you? 67
I’m unt to honour or to praise you, blessed god of gods. As your mind islled
with tenderness alone, be merciful to me. 68
I was born in this cruel class of serpents, Keśava. It’s my way, eternal Lord, I’ve
done no wrong. 69
This whole world was made by you, and you will absorb it. You are the one who
xed the nature of every class of being. 70
Just as I was made by you, Lord, in this class and form, I was yoked with this
same nature and acted as I did. 71
If my conduct were any dierent, god of gods, then I’d deserve your
punishment, just as you commanded. 72
I’d happily endure such trials as the universal lord might wreak on me,
asI’dwish for nothing else from you. 73
You’ve robbed me of my prowess and my venom. You’ve vanquished me,
unfailing Lord. Now spare my life and I shall do your bidding. 74
The Lord:
You may dwell no longer in the waters of the Yamunā, serpent. Go to the ocean
and take your minions and your kinsfolk with you. 75
Your enemy Garuḍa will not attack you, nāga, when he sees my footprints on
your head. 76
Parāśara:
So saying, Lord Hari freed the serpent king. He bowed to Kṛṣṇa, then set o for
the ocean. 77
With his servants, kin and ospring and all his wives in train, the serpent left his
pool behind, while all creation looked on. 78
After Kāliya had departed, all the herdsmen hugged Govinda as if he had
returned from death, anointing his head with teardrops streaming from their
eyes. 79
Amazed to see the waters of the river clear again, the delighted herders all praised
Kṛṣṇa, whose actions never tire him. 80
Eulogised by herding women and praised by herdsmen as they walked along,
Kṛṣṇa, whose behaviour tends to kindness, approached the cattle camp. 81
So ends Chapter Seven in Book Five of the glorious Viṣṇu Purāṇa.
8. Balarāma defeats Dhenuka the Donkey-Demon
Parāśara:
One day while tending cows together, Balarāma and Keśava, wandering in the
forest, came to the pleasant grove of Tālavana. 1
A Dānava named Dhenuka had occupied that grove and, taking on a donkey’s
form, fed on esh of man and beast. 2
Seeing Tālavana lled with masses of ripe coconuts, the hungry herdsmen urged
the boys to fetch some down for them. 3
The herdsmen:
Balarāma! Kṛṣṇa! Because this place is always watched by Dhenuka, the coconuts
are ripe. 4
See the fruit on those palm trees that ll the air with scent? We’d love to get our
hands on them. Throw some down for us, if you don’t mind. 5
Parāśara:
Having heard the herding boys’ request, Balarāma and Kṛṣṇa threw some
coconuts to the ground for them. 6
But that wicked donkey-demon, dangerous to approach, heard the sound of
falling fruit and rushed towards the spot. 7
With his hind legs, that mighty being kicked Balarāma in the chest, but the lad
grabbed hold of them. 8
Holding tight, he whirled the donkey in the air and spun the life right out of
him. With one last heave, he threw the demon up a tree. 9
Its body struck the palm and caused a shower of coconuts, just as strong winds
drive the clouds along. 10
Other donkey-demons, relatives of Dhenuka, then appeared, but Balarāma and
Kṛṣṇa playfully threw them on the palm trees, too. 11
Soon the ground was spread with fruit, Maitreya, and was resplendent with
donkey-demon corpses. 12
From that day forward, brahmin, the cattle, safe and happy, grazed at Tālavana as
they never had before. 13
So ends Chapter Eight in Book Five of the glorious Viṣṇu Purāṇa.
9. Balarāma destroys Pralamba the Cowherd-
Demon
Parāśara:
When that donkey-demon and his ilk were overcome, the pleasant Tālavana
grove regained its splendour and was enjoyed by cattle, herding men and women.
1
Having slain the Daitya Dhenuka, the sons of Vasudeva, lled with joy, next
ventured to the banyan tree called Bhāṇḍīra. 2
There they jumped and sang and explored the tree, while grazing their cattle near
and far, calling to each beast by name. 3
With spare lead ropes on their shoulders and garlands of forest owers, those
two great beings looked wonderful, like two young bulls with new-grown horns.
4
Their clothes were dusted gold and kohl like a pair of clouds—one white, one
black—with a rainbow spread between them. 5
These two lords of all the gods, appearing on the earth, wandered here and there,
enjoying common pastimes. 6
Delighting in their mortal state and honouring their humanity, they roamed
about the forest, indulging in the games that boys enjoy. 7
These two strong lads exercised by playing on swings, wrestling and heaving
boulders. 8
While they amused themselves like this, a demon named Pralamba, disguised as a
herding boy, approached to seize the lads. 9
That Pralamba, best of Dānavas, inhuman being in human form, fearlessly
joined the boys. 10
He tried to separate the two, but, nding that impossible, decided to kill Kṛṣṇa
rst and then to kill his brother. 11
The lads arranged themselves in pairs to play a game called ‘Catch the deer’, in
which one boy chased another. 12
Govinda took after Śrīdāman, Balarāma chased Pralamba and all the other
herding lads joined in. 13
Kṛṣṇa caught his quarry, as did the son of Rohiṇī, till all the ‘deer’ were caught
by Kṛṣṇa’s team. 14
Then the losers had to bear their captors on their shoulders to the banyan tree
and back. 15
The Dānava quickly lifted Balarāma and put him on his shoulders. Pralamba
then ran o, resembling a cloud surmounted by the moon. 16
Rohiṇī’s son was too heavy for that best of Dānavas, so the demon grew in size,
like a cloud in the rainy season. 17
Seeing Pralamba towering like a mountain peak burned black by re, adorned
with swaying garlands and a diadem on his head, 18
His fearsome eyes as wide as wagon wheels and shaking the earth with every step,
Balarāma called to Kṛṣṇa as he was borne away: 19
‘Kṛṣṇa, Kṛṣṇa! I’ve been captured by some Daitya in a cowherd’s guise. He’s as
lofty as a mountain. Look! 20
You killed the demon Madhu, now tell me what to do. This wicked creature’s
running o so fast.’ 21
Kṛṣṇa reminds Balarāma of his divine nature
Parāśara:
Knowing Rohiṇī’s son was strong and brave, great Govinda addressed him with
a smile. 22
The Lord:
Why do you—the heart of all creation and hidden secret of every mystery—seem
to cling to human form? 23
Remember, Lord of all the world, that I, the universal cause, and you, my elder
brother, are really one, just as everything is merged when the world becomes one
ocean. 24
Don’t you know that you and I are the single universal cause, come down to
earth to ease its burden? 25
Your head is sky and your body water. Your feet are earth and your mouth is re,
everlasting being. Your mind is the moon and your breath is wind. The four
directions are your arms, eternal god. 26
You are the great being with a thousand faces, hands, feet and bodies. You are the
primal source from which a thousand Brahmās rise, and sages praise you in a
thousand forms. 27
No-one else can know your heavenly form, the appearance praised by all the
gods. Don’t you know that, in the end, all things will be absorbed byyou? 28
This world, supported by you whose form is endless, bears all things moving and
unmoving. In the form of Time, beginning with minutes and divided into Kṛta
and other ages, you consume the world. 29
The res that burn beneath the waves drive o the ocean’s water.6 This water
falls as snow in the Himālaya and melts again beneath the solar rays. 30
In that same way, this world, absorbed by you at the time of dissolution,
inevitably becomes the world again through your creative eort, Lord. 31
You and I, universal being, are the single cause of all this world and took on
separate forms to benet it. 32
For this reason, boundless being, remember now your actual self and destroy this
Dānava. Lay aside your mortal form and do your kin a favour. 33
Parāśara:
Thus reminded by great Kṛṣṇa, mighty Balarāma gave a laugh, brahmin, and
began to squeeze Pralamba. 34
His eyes were red with rage as he struck Pralamba on the head, and the demon’s
eyes popped out. 35
With his skull cracked open and blood gushing from his mouth, that Daitya
hero fell down dead. 36
Seeing Pralamba slain by Balarāma of wondrous deeds, the delighted herdsmen
sang his praises. ‘Well done, well done!’ they cried. 37
Now the demon Pralamba had been defeated, Balarāma, praised by herders,
returned with Kṛṣṇa to the camp. 38
So ends Chapter Nine in Book Five of the glorious Viṣṇu Purāṇa.
10. Autumn in the cattle camp
Parāśara:
While Kṛṣṇa and Balarāma thus whiled away the time in camp, the rainy season
passed and autumn came with lotuses in bloom. 1
The shes in the smaller ponds began to feel the heat, like selsh householders
concerned about their sons, their elds and all the rest. 2
Peacocks stood in silence in the forest, their passion spent, like ascetics who’ve
realised the futility of life. 3
Having shed their showers, pure white clouds then ed the sky, as enlightened
beings set out from home. 4
Warmed by the rays of the autumn sun, the lakes dried up, like hearts ofselsh
beings beset by many cares. 5
The autumnal pools proved t for silver waterlilies, just as hearts of virtuous folk
are ready for understanding. 6
The full moon shone in a star-lled cloudless sky, like an ascetic whose nal
birth is in a noble family. 7
The water in the reservoirs receded from the banks, just as the wise inevitably
withdraw from selsh attachment to wives and sons and others. 8
Wild geese returned to lakes they’d previously deserted, just as troubles come
again to haunt false ascetics who are beset with obstacles. 9
The ocean’s tranquil waters grew even calmer, like the ascetic’s steady heart,
which slowly reaches union with the lord. 10
The waters everywhere grew clear, like wise minds realising Viṣṇu’s universal
nature. 11
The sky grew bright when autumn drove away the clouds, like ascetics’ hearts
when yogic re has burned all their delements. 12
The moon dispelled the sun’s hot rays, just as true discernment drives
osuering born of selshness. 13
Autumn drew the clouds from the sky, the moisture from the soil and the
turbidity from the water, just as the practice of withdrawal retrieves thesenses
from their objects. 14
The waters rose, peaked and fell again as if the lakes controlled their breath each
day: inhaling, holding and exhaling.7 15
When the constellations reappeared in the cloudless sky above the cattle camp,
Kṛṣṇa beheld the residents planning a great festival for Indra. 16
Seeing the herdsmen keenly preparing for this event, and being curious, that
wise being addressed these words to the elders: 17
‘What’s this so-called festival of Indra that is causing such excitement?’ Nanda
the herdsman gave this reply as Kṛṣṇa asked politely: 18
‘Indra is the lord of thunderclouds and rains, the king of gods and deity ofa
hundred sacrices. Urged by him, the clouds release the essence of life in the
form of showers. 19
We and other living things subsist on crops brought forth by rain, and it’s we
who feed the gods. 20
These dairy cattle and contented cows with calves are satised and nourished
with the feed the rain provides. 21
Wherever rain-lled clouds are seen, the earth will not be lacking grain
orpasture, nor will people suer hunger or other woes. 22
Indra, who gives the rain, draws up water from the earth with the sun’s own
rays. Parjanya sends it down again as showers to benet the world. 23
That’s why every joyful king worships the lord of gods with festivals in the rainy
season, as do we and other people.’ 24
The herders worship Mount Govardhana
Parāśara:
Hearing the herdsman Nanda praising mighty Indra, Kṛṣṇa then said this to
goad the king of thirteen gods: 25
‘We don’t plough the earth, nor do we live by trade. Cattle are our deities, dear
father, because we’re forest nomads. 26
Knowledge has four branches: logical, scriptural, political and practical. Listen
while I describe the last: 27
Farming, trade, with herding as the third—these three modes of life comprise
the eld of practical knowledge, fortunate man. 28
Agriculture is the life of farming people, as trade is that of merchants, but cattle
are our main concern. Such are the three forms of this eld ofknowledge. 29
The branch of knowledge by which one lives should be one’s rst divinity. That
branch alone deserves our praise and honour, as only it will succourus.30
One who reveres or benets from a dierent branch, dear father, will nd no
prosperity in this world or in the life hereafter. 31
The margins stretch beyond the elds; beyond the margins lie the forests.
Beyond the forests rise the mountains, the furthest limit of our realm. 32
We don’t live behind closed doors, nor do we own elds or houses, but roam
freely across the earth. 33
It’s said these mountains can choose any shape at will and, in such forms, disport
themselves among the peaks and in this very woodland. 34
If forest-dwelling folk oend them, mountains take the form of lions orsome
other beast and kill them. 35
That’s why we should sacrice to mountains and to cattle. What does mighty
Indra mean to us? Cattle and these ranges are our deities! 36
Brahmins sacrice with mantras, and farmers worship ploughs. It’s natural for
folk like us who depend on highlands and forests to worship hills andcattle. 37
For this reason, having sacriced a tting beast, you should praise and honour
Mount Govardhana in various ways according to the precepts. 38
Take the milk produced by this whole herd without delay and oer it to
brahmins and others who desire it. 39
When oblations have been made and brahmins fed, then decorate the herds of
cows with wreaths of autumn owers and circumambulate them. 40
That’s my suggestion, and, if you herdsmen do this gladly, you will please the
cattle, mountains and myself.’ 41
Parāśara:
Hearing this, brahmin, Nanda and the other herdsmen in the camp cried, ‘Good
idea, good idea!’, as their faces beamed with joy. 42
‘My dear boy, you’ve made a wonderful suggestion. We’ll do all that you’ve put
forward. Let’s conduct a mountain sacrice!’ 43
Parāśara:
And so the residents of the camp performed a mountain sacrice and made an
oering of yoghurt, milk and meat. 44
They also oered food to brahmins by the hundreds and the thousands. 45
Next, they walked around the mountain and the cows that had been
worshipped, while all the bulls began to bellow like rain-lled thunderclouds.46
On the mountain summit, Kṛṣṇa himself declared, ‘I’m this mountain in bodily
form’, brahmin, and joined the splendid feast oered by the herding women. 47
In that very form, Kṛṣṇa, accompanied by the herdsmen, ascended to the
summit, where he worshipped his second self. 48
After he withdrew from sight, the herders then received great boons, and, when
the festival was over, they all returned to the cattle camp. 49
So ends Chapter Ten in Book Five of the glorious Viṣṇu Purāṇa.
11. Kṛṣṇa raises Mount Govardhana
Parāśara:
Mighty Indra, furious that his festival had been abandoned, Maitreya, addressed
a host of rainclouds called Saṃvartakas. 1
‘Come, come, you clouds, and listen to my words. You must follow my
instructions without question or delay. 2
The herder Nanda is a fool and, along with other herdsmen, has a bloated sense
of his importance, protected as he is by Kṛṣṇa, and now he’s stopped my festival.
3
Those cattle are their treasured means of livelihood, and that’s what makes them
herdsmen. I order you to strike their cattle with a tempest. 4
Riding on my elephant, towering like a mountain peak, I’ll help by bringing
wind and rain.’ 5
Parāśara:
Thus commanded by the king of gods, brahmin, the clouds released adreadful
storm to annihilate the cattle. 6
In an instant, heaven, earth and all between, sage, were beset by a mighty deluge
and became as one. 7
The clouds roared out as if they feared a whipping from the lightning bolts,
lling all directions with their thunder and hurling down their torrents. 8
The earth grew dark as endless showers fell. Above, below and on all sides, this
whole world was inundated. 9
Stricken by the sudden gale that fell on them, the cattle’s hips and legs and necks
gave way, and some of them then breathed their last. 10
Others stood in anger with their calves beneath their bellies, sage, yet others lost
their young when swept away by oods. 11
Miserable calves, bellowing piteously and shivering in the wind, seemed to softly
cry to Kṛṣṇa, ‘Save me, save me!’ 12
Seeing the cattle and the herding men and women of the camp in chaos,
Maitreya, Hari was deeply troubled and reected: 13
‘This must be Indra’s doing. He’s irked because his festival was abandoned. Now
it’s up to me to save them all. 14
I’ll raise this mountain steadily, a mass of solid rock, and hold it above the cattle
pen like a huge umbrella.’ 15
Parāśara:
With this thought, Lord Kṛṣṇa raised Mount Govardhana with just one nger,
holding it aloft with ease. 16
The lord of all the world, with the mountain above his head, said to the
herdsmen: ‘Come to the shelter I’ve provided. 17
Sit here in comfort. It’s not windy. Come in. Don’t worry. There’s no chance the
hill will fall.’ 18
Hearing this, the herders sheltered with their cattle and their laden wagons, as
well as all the women who’d been drenched. 19
Kṛṣṇa held that mountain steadily while all the cattle camp looked on; their eyes
were lled with pleasure and amazement. 20
The joyful herding men and women, thrilled and wide-eyed with aection,
praised Kṛṣṇa’s eorts as he held that mountain high. 21
For seven nights, those giant clouds rained down on Nanda’s cattle camp
toannihilate the herdsmen, brahmin—all at Indra’s urging. 22
But as the camp was safe beneath the lifted mountain, Indra, destroyer of the
demon Bala, failing to full his promise, then told the clouds to cease. 23
When the sky grew clear again and Indra’s threat was proven hollow, the whole
delighted cattle camp left the shelter of the mountain and returned to their
locale. 24
Kṛṣṇa then placed Govardhana on its old foundations, as the residents of the
camp looked on with wonder in their eyes. 25
So ends Chapter Eleven in Book Five of the glorious Viṣṇu Purāṇa.
12. Indra praises Kṛṣṇa
Parāśara:
After Kṛṣṇa raised the hill and saved the cattle camp, Indra, subduer of the
demon Pāka, now desired to see him. 1
Mounted on Airāvata, his mighty elephant, the lord of thirteen deities and
conqueror of his foe found Kṛṣṇa on Govardhana. 2
There, mighty Kṛṣṇa, herdsman of the universe in the form of a common
herding boy, grazed his cows alongside other lads. 3
Far above, Indra also saw Garuḍa, chief of birds, invisible to mortals, brahmin,
shading Hari’s head beneath his wings. 4
Mighty Indra descended from the regal elephant and, standing to one side,
smiled as he spoke to Kṛṣṇa, slayer of the demon Madhu, with aection inhis
eyes. 5
Indra:
Kṛṣṇa, Kṛṣṇa! Hear why I have come to you. Otherwise, blessed being, you’ll
never guess the reason. 6
You alone, foundation of the universe, are lord supreme, come down to earth to
ease its burden. 7
Because my festival was stopped, I sent those clouds to inundate the camp. This
calamity was wrought by them. 8
You raised the mighty mountain up and rescued all the cattle. I was thrilled by
your marvellous undertaking, hero. 9
I believe you satised the gods’ intention, Kṛṣṇa, as you held aloft this best of
mountains with just one hand. 10
Urged by the very cows you rescued, Kṛṣṇa, I’m here because I want to oer
friendly service. 11
At the cattle’s own suggestion, I’ll consecrate you, Kṛṣṇa, as Upendra, my
younger brother. As lord of cattle, you’ll be known as Govinda, ‘Finder of the
Cows’. 12
Parāśara:
Taking a vessel of purifying water from the back of Airāvata, Indra then
performed the consecration. 13
As Kṛṣṇa was being anointed, the cattle ooded all the world with streams of
wondrous milk. 14
After Indra, king of gods and Śacī’s lord, had consecrated Janārdana at the cows’
behest, he spoke with tenderness to Kṛṣṇa, who was bowing with respect: 15
‘I’ve done as the cows suggested. Now hear what else I have to say, fortunate
being, as I also wish to ease the burden of the earth. 16
An aspect of myself has come into the world, you tiger of a man. His name is
Arjuna, and you must always shield him. 17
He will help you ease the earthly burden, Madhusūdana. Guard this hero as you
would yourself.’ 18
y
The Lord:
I know your aspect has been born as Arjuna in the clan of Bhārata, and I’ll
protect him for as long as I remain on earth. 19
While I’m in this world, mighty Indra, none shall vanquish him in battle,
victorious king of gods. 20
A powerful Daitya known as Kaṃsa, one called Ariṣṭa and others such as Keśin,
Kuvalayāpīḍa and Naraka— 21
When all these demons have been slain, king of gods with a thousand eyes, there
will be a mighty conict, during which, you’ll understand, the burden of the
earth will be relieved. 22
Go now, worry not about your son. No enemy will prevail while I stand before
him. 23
For the sake of Arjuna, when the Bhārata war is ended, I’ll restore to Kuntī all
her sons unharmed, with Yudhiṣṭhira at their head. 24
Parāśara:
Hearing this, Indra, king of gods, embraced Janārdana, mounted his elephant
Airāvata and ascended to heaven. 25
Kṛṣṇa, together with the cows and other herdsmen, then returned to camp along
a path rendered pure by the herding women’s gaze. 26
So ends Chapter Twelve in Book Five of the glorious Viṣṇu Purāṇa.
13. Kṛṣṇa delights the herding women
Parāśara:
After mighty Indra had departed, and having witnessed Kṛṣṇa, untouched by
deeds, holding Govardhana aloft, the herdsmen addressed him lovingly: 1
‘When you lifted up the mountain, fortunate being, you saved us and our cattle
from disaster. 2
You made it look like child’s play, but it was no deed a cowherd boy could do. It
was a supernatural feat! You must explain all this to us, dear boy. 3
Kāliya was killed in the lake, Pralamba was cast down and Mount Govardhana
was raised. Our minds are lled with consternation. 4
Truly, truly, we swear an oath at Hari’s feet, since we witnessed your prowess, we
no longer consider you, whose courage is immeasurable, to be an ordinary
mortal. 5
This whole camp, including all the women and the children, love you, Keśava.
Even the thirteen deities couldn’t do what you have done. 6
When we consider your youth, great strength and glorious birth among us, it
makes us worry, Kṛṣṇa. You’re beyond all estimation. 7
Are you a deity, a Dānava, a yakṣa or a gandharva? Why ponder further? You’re
our kinsman and we bow down to you.’ 8
Parāśara:
After the herdsmen had spoken thus, Kṛṣṇa, slightly peeved, great sage, was
silent for a moment, then gave them this reply. 9
The Lord:
If you herding folk are not ashamed to be my kin, and if my deeds are worthy of
your praise, then what’s the use of further contemplation? 10
If you love me and I seem worthy to you, then regard me as the same as other
relatives. 11
I’m no deity, no gandharva, no yakṣa or Dānava. I was born your kinsman.
Please don’t think of me in any other way. 12
Parāśara:
Having heard these words of Hari and sensing his displeasure, fortunate sage, the
herdsmen all fell silent, then set out for the forest. 13
Seeing the clear night sky, the splendour of the autumn moon, the lotus forest in
full bloom, perfuming the air in all directions, 14
And wooded paths adorned with wreaths of humming bees, Kṛṣṇa set his heart
on making love with the herding women. 15
In the absence of his brother, Kṛṣṇa began to sing those sweet romantic songs
that women love to hear. 16
Hearing the seductive sound of Kṛṣṇa’s voice, the herding girls all left their
homes and hastened to Madhu’s subduer. 17
One woman softly joined his melody; another, with xed attention, drew him to
her mind. 18
One cried out ‘Kṛṣṇa, Kṛṣṇa!’, but then was overcome with shyness. Another,
blind with love, brashly sidled up to him. 19
One saw her elders outside the house, so, staying indoors, she closed her eyes and
contemplated Govinda, as if she were as one with him. 20
The bliss she felt in doing so released her from the faults that she’d acquired; her
anguish at not seeing Kṛṣṇa freed her from her sins. 21
Contemplating the creator of the world in the form of the highest
Absolute,another of the herders’ girls won liberation just because she sighed so
deeply. 22
Surrounded by the herding women, Govinda, eager to experience the joy
ofdancing in a ring, paid homage to the night rendered lovely by the autumn
moon. 23
When Kṛṣṇa had slipped away, groups of women, acting out his movements
with their bodies, roamed about the forest of Vṛndavāna. 24
‘I’m Kṛṣṇa, so elegantly am I walking. Watch my gait!’ said one, ‘and listen to me
sing his song.’ 25
‘Wicked Kāliya, stay where you are, for I am Kṛṣṇa!’ another cried, waving her
arms while acting out his encounter with that serpent. 26
Another said, ‘Come, herdsmen, don’t be frightened. You stay here. Don’tfear
the tempest. I’m holding up Govardhana.’ 27
‘I’ve defeated Dhenuka, now graze your cattle where you wish,’ said another
herding girl while aping Kṛṣṇa’s deeds. 28
Thus, the herding women, intent on Kṛṣṇa’s various acts, roamed together
through Vṛndavāna’s lovely woodlands. 29
One of the foremost herding girls looked at the ground, then cried aloud, asthe
hairs on every limb stood up and her lotus eyes grew wide: 30
‘See this line of footprints marked with banner, thunderbolt, goad and lotus?
They were made by Kṛṣṇa, his paces rendered lovelier by his games. 31
Some lucky girl, drunk with passion, has gone with him. Her steps were short
and stumbling. 32
Here’s where great Dāmodara picked some owers while standing on his toes. 33
She was seated over there when Kṛṣṇa placed the garland on her. In another life
she must have worshiped Viṣṇu with all her heart. 34
Once honoured with the garland, she grew proud. Look! The herder Nanda’s
son deserted her and set o by another path. 35
Here a dierent girl gave up the chase because her hips were heavy. Shehurried
after him and left behind deep footprints. 36
This girl placed her ngers in his hand while walking, friend. The mingling of
their footprints shows her movements were uncertain. 37
But as he touched her only with his hand, that cad then let her down.
Herfootprints show she turned back slowly, disappointed. 38
Surely, he had said to her,
“
I’ll be back beside you shortly
”
, for here lie Kṛṣṇa’s
hurried footprints. 39
As Kṛṣṇa went into this thicket, we can see his tracks no more. We should go
back, as the moonlight doesn’t reach this far.’ 40
The herding women then turned away, despairing of the sight of Kṛṣṇa, but
when they reached the Yamunā, they sang about his exploits. 41
It’s then they saw him drawing near—protector of the worlds, untouched by
deeds—his face a full-blown lotus. 42
One girl was overcome with joy at seeing Govinda there. ‘Kṛṣṇa, Kṛṣṇa, Kṛṣṇa,’
was all that she could say. 43
Another knit her brows and, seeing Hari’s handsome forehead, drank his lotus
features with eyes as black as bees. 44
One, having glanced at Govinda, closed her eyes and, contemplating him,
appeared to be absorbed in yoga. 45
Then Kṛṣṇa, Madhu’s scion, discreetly led some girls with loving words, some
with looks and raised eyebrows and others with his hand. 46
Noble Hari politely pleased those herding women assembled for the circle dance,
gladdening their hearts. 47
But the circle couldn’t be completed because the girls, unwilling to leave the side
of Kṛṣṇa, were all standing on the spot. 48
Hari closed the eyes of every girl with his ngertips and, leading them by the
hand, arranged them in a ring. 49
Then the dance began with the jingling of their swaying bracelets, followed by
the sound of songs with lyrics suited to the season. 50
Kṛṣṇa sang about the autumn moon, the moonlight and lotus pools, but the
herding girls could only call his name. 51
Tiring of the circle dance, one herding girl, her bracelets tinkling, laid her slender
arm on Madhu’s slayer’s shoulder. 52
Another of the herding girls, slyly pretending to sing his praises, grabbed him by
one arm and kissed him. 53
Beads of sweat from Hari’s limbs, falling on the cowgirls’ faces, caused the down
upon their cheeks to rise, just as rain brings forth the crops.8 54
While Kṛṣṇa sang the song of the circle dance in a clear, clear voice, thewomen
cried out twice as loud, ‘Well sung, Kṛṣṇa! Well sung!’ 55
When he led, they followed; when he turned, they moved to face him. When he
danced to left or right, the women matched his every step. 56
While Madhu’s slayer played among the herding girls, one moment seemed ten
million years without him. 57
Even though their husbands, fathers and brothers forbade it, that night the girls
enjoyed themselves with Kṛṣṇa; they all loved making love. 58
Madhusūdana, a being beyond all limits and descriptions, enjoyed himself
without restraint in youthful guise among the cowgirls on those nights. 59
In his universal form, the lord pervaded them, their husbands and all creation,
just as air is everywhere. 60
This whole world consists of re and space, earth and air and water. In that same
way, he is all-pervading and ubiquitous. 61
So ends Chapter Thirteen in Book Five of the glorious Viṣṇu Purāṇa.
14. Kṛṣṇa slays Ariṣṭa the Bull-Demon
Parāśara:
As Janārdana enjoyed the circle dance one night, the furious bull-demon Ariṣṭa
came to terrorise the camp. 1
As dark as rain-lled thunderclouds, his horns were sharp, his eyes ablaze like the
sun itself and, with his hooves, he rent the earth. 2
He smacked his tongue against his lips and icked his tail in fury, his shoulders
strongly knit together. 3
The great hump upon his back was tall beyond any measure, his hind limbs were
covered with muck as he terrorised the cows. 4
His dewlap hung below his mighty jaw and his face was scarred from butting
trees. In bovine form, this Daitya caused the cows to cast the young ones from
their wombs. 5
The peerless beast laid waste to forests with his energy as he roamed. 6
Beholding this creature with such terrifying eyes, the herders and their
womenfolk, overcome with fear, cried, ‘Kṛṣṇa! Kṛṣṇa!’ 7
Keśava gave his lion’s roar and clapped his hands. Hearing this, the beast raced
forward to face Dāmodara. 8
The wicked bull-demon lowered his horns, xed his eyes on Kṛṣṇa’s belly and
charged towards him. 9
Seeing the Daitya bull approaching, mighty Kṛṣṇa stood his ground and smiled
at him with playful disrespect. 10
Madhu’s slayer, like a crocodile, seized the bull as he drew near and, holding him
steady by the horns, kneed him in the abdomen. 11
Kṛṣṇa pinned him down, snapped the pride and strength of his two horns, then
wrung Ariṣṭa’s neck like some wet rag. 12
Kṛṣṇa then tore out one horn and beat the Daitya with it. The bull fell down
and died at once, blood gushing from his mouth. 13
When this Daitya had been slain, the herdsmen all praised Janārdana, as in
former times the hosts of gods praised Indra of a thousand eyes for killing the
demon Jambha. 14
So ends Chapter Fourteen in Book Five of the glorious Viṣṇu Purāṇa.
15. Kaṃsa sends Akrūra to the cattle camp
Parāśara:
After Ariṣṭa the hump-backed bull was slain, Dhenuka overthrown, Pralamba
led to death and Mount Govardhana raised, 1
The nāga Kāliya vanquished, the tall trees felled, Pūtanā killed and the wagon
overturned, 2
Nārada informed Kaṃsa of all of these events in order, and that the infants of
Yaśodā and Devakī had been exchanged. 3
Hearing this from Nārada, the sage with divine perception, wicked Kaṃsa was
furious with Vasudeva. 4
At a meeting of the Yādava clan, lled with fury, he threatened and reproached
the clansmen, then pondered his next move: 5
‘I’ll kill Balarāma and his brother while they’re young and weak, because itwon’t
be possible when they’ve come of age. 6
Mighty Cāṇūra and powerful Muṣṭika are here. I’ll have them kill those two
young fools in a wrestling match. 7
Under the pretext of some great tournament, I’ll invite them from their cattle
camp, then I’ll do what’s needed to send them to their doom. 8
I’ll dispatch Śvaphalka’s son Akrūra, that bull among the Yādavas, to their camp
to fetch them here. 9
Then I’ll send an order to Keśin, the terrible beast who roams Vṛndāvana. He’s
strong enough to kill the two boys there. 10
If those sons of Vasudeva make it here alive, the elephant Kuvalayāpīḍa will
trample them to death.’ 11
Parāśara:
With this thought, wicked Kaṃsa resolved to kill Balarāma and Kṛṣṇa. Hethen
addressed heroic Akrūra: 12
Kaṃsa:
Come, my generous man, and do as I command. You’ll be doing me afavour.
Take a chariot and ride to Nanda’s cattle camp. 13
Both of Vasudeva’s evil sons, Viṣṇu’s aspects born for my destruction,
arematuring there. 14
On the fourteenth day this month, I’ll hold a tournament here. Go to the camp
and invite them to a wrestling match. 15
My two wrestlers, Cāṇūra and Muṣṭika, are skilled in combat. I want everyone to
watch the two boys ght with them. 16
If they fail, the elephant Kuvalayāpīḍa, urged forward by his driver, will crush
Vasudeva’s two young wicked sons. 17
I’ll kill them rst, then I’ll get rid of Vasudeva and that wicked-minded herder
Nanda, as well as Ugrasena, my own father, who’s just as bad. 18
Next I’ll seize the herders’ cattle and all their other property. Those upstarts
want me dead. 19
Except for you, my generous man, all these evil Yādavas detest me, so I’ll kill
them one by one. 20
With your assistance, I’ll then rule this whole domain, rid of the prickly Yādavas.
Your love for me will take you there, brave man. 21
And tell the herdsmen to bring me all their yoghurt and bualo butter. 22
Parāśara:
On hearing this command, Akrūra was lled at once with love for Kṛṣṇa,
brahmin, knowing that the next day he would see him. 23
Akrūra, assenting to the king’s request, mounted a splendid chariot. Then that
friend of Madhu set out from the city of Mathurā. 24
So ends Chapter Fifteen in Book Five of the glorious Viṣṇu Purāṇa.
16. Kṛṣṇa slays Keśin the Horse-Demon
Parāśara:
At the urging of a messenger sent by Kaṃsa, mighty Keśin approached
Vṛndāvana with the aim of killing Kṛṣṇa. 1
Rending the surface of the earth with his hooves, scattering the clouds with a
ick of his mane, at each leap, he transcended the orbits of the sun and moon as
he charged towards the herdsmen. 2
At the sound of the neighing of that horse-demon, the herders and their
womenfolk, lled with terror, ed to Govinda for protection. 3
Hearing their cries for help, Govinda reassured them with a voice as deep
asthunder from a rain-lled cloud. 4
The Lord:
‘Have no fear of Keśin, herdsmen. Have you cattle-folk, overcome with terror,
lost your valour? 5
Enough of this weakling who relies on whinnies, a steed with a Daitya’s strength,
a wicked prancing pony! 6
Come here, you wretch. I’m Kṛṣṇa and I’ll knock the teeth right out of your jaw,
just as Pināka-wielding Śiva did to Pūṣan.’ 7
So saying, Govinda clapped his hands and advanced on Keśin. The horse-demon
charged at him, his mouth agape. 8
Janārdana bent his arm and thrust it down the throat of Keśin, that evil steed. 9
Kṛṣṇa’s arm, now deep inside the horse’s mouth, smashed his teeth, which
tumbled out like wisps of snowy cloud. 10
Inside Keśin’s body, Kṛṣṇa’s arm began to grow, brahmin, like a plague that’s in
its early stages, in order to destroy the demon. 11
Keśin’s lips were split in two, foaming blood gushed from his mouth, his eyes
rolled back and both popped out, and then his ligaments gave way. 12
Shitting and pissing, he pawed at the earth with his hooves. His limbs were
drenched with sweat and, at last, when quite exhausted, he gave up the ght. 13
That terrible demon, his mouth rent open by Kṛṣṇa’s arm, fell to the ground like
a tree that’s struck by lightning. 14
Each half of Keśin’s body, torn in two, had one pair of legs, half a back, half a
tail, one ear, one eye and a single nostril. 15
After Kṛṣṇa killed the demon, the delighted herdsmen gathered round him as he
stood there smiling, unwearied and unscathed. 16
The herding men and women, amazed at Keśin’s death, praised lotus-eyed
Kṛṣṇa, whose aection brought them pleasure. 17
Then spoke the brahmin Nārada, unseen while riding on a cloud. Having seen
the death of Keśin, his heart was lled with pleasure. 18
‘It’s excellent, excellent indeed, that you, eternal lord of all, slew this Keśin so
easily. He brought such woe to denizens of the threefold heavens. 19
I always love a spectacle, especially a contest between man and horse. Such a
match has never taken place before, so I came from heaven just to see it. 20
I’m amazed by the feats that you’ve performed since coming down to earth,
Madhu’s slayer, but this one gave me greatest satisfaction. 21
Even Indra and the other gods all feared this beast, Kṛṣṇa, when he shook his
mane, neighed and looked down from the clouds. 22
Because you slew this wicked Keśin, Janārdana, you’ll be called by the name of
Keśava throughout the world. 23
May all be well with you. I’ll be on my way, but we’ll meet again when youbattle
Kaṃsa in two days’ time, Keśin’s slayer! 24
When Kaṃsa son of Ugrasena and his ilk have all been killed, you, foundation of
the universe, will ease the burden of the earth. 25
I’ll witness many varied contests, Janārdana, between you and other kings. 26
I’ll be going, Govinda. Your great deeds bet the gods, and I am pleased with
you. All the best. I really must be o.’ 27
After Nārada had departed, Kṛṣṇa, unsurprised, returned to camp with the
other herders—sole object of the cowgirls’ gaze. 28
So ends Chapter Sixteen in Book Five of the glorious Viṣṇu Purāṇa.
17. Akrūra arrives at the cattle camp
Parāśara:
Akrūra set o on his swift chariot for Nanda’s camp, eager for the sight
ofKṛṣṇa. 1
‘No-one is luckier than I,’ he thought, ‘as I’ll behold this being’s face, anaspect
of discus-wielding Viṣṇu come to earth. 2
Today, my life is now worthwhile and night has dawned as day, because I’llsee
the face of Viṣṇu, whose eyes are like a full-blown lotus petal. 3
I’ll behold the face of Viṣṇu, who dispels the sins of those who call the lotus-eyed
being to their hearts. 4
I’ll behold his blessed face, supreme abode of all the gods, from which theVedas,
Vedāṅgas and their supplements arose. 5
I’ll behold the universal lord, who is praised by men as the spirit of every
sacrice, the highest spirit and foundation of the world. 6
I’ll behold Keśava, who has no start or nish, and to whom Indra made
ahundred sacrices and thereby came to rule the gods. 7
Hari, whose true form is known to neither Brahmā, Indra, Rudra, the Aśvins,
Vasus, Ādityas, nor the host of Maruts, will touch my body. 8
He who is at the heart of all, knows all, is all, abides in all and is extensive,
unchanging and pervasive will speak to me. 9
The birthless being, who took the form of sh, tortoise, boar, horse, lion and the
others to preserve the world, will speak to me today.9 10
And now the everlasting master of the universe, who adopts all forms at will, has
taken on a mortal body to undertake the duty closest to his heart. 11
That eternal being, who placed the universe upon his crest, has come to earth to
benet the world and will call on me by name. 12
I bow to him who appears in forms of father, son, friend, brother, mother and
kin—an illusion all the world cannot dispel. 13
When Viṣṇu lls his heart, the ascetic abandons deepest ignorance and delusion.
I bow to the immeasurable being, the heart of knowledge. 14
I bow to him whom sacricers call the spirit of the sacrice; whom devotees call
Vāsudeva. Those who know the Vedāntas call him Viṣṇu. 15
Just as all the world abides in its creator as a refuge, by that same truth, may the
existent and nonexistent being be merciful to me. 16
I take refuge in the birthless, everlasting Hari, the spirit in whom every joy arises
when remembered.’ 17
Parāśara:
With these thoughts of Viṣṇu, and bowing in devotion with his heart and soul,
Akrūra reached the cattle camp just as the sun was setting. 18
There he beheld Kṛṣṇa, as the cows were being milked, wandering among the
calves, as beautiful as the petal of an azure waterlily in full bloom. 19
His eyes were unstained lotus petals, his bosom displayed Śrīvatsa, his arms were
long, his chest was broad and muscular and his nose was high. 20
A pleasant smile graced his handsome features, his ngernails were long and rosy,
his feet were planted rmly on the ground. 21
He wore two yellow garments and adorned himself with forest owers. His arms
resembled smooth dark vines, and he wore a circlet of silvery waterlilies. 22
Akrūra, delighter of the Yadus, saw Balarāma, snowy as a wild goose, jasmine
owers or the moon, brahmin. Clad in blue, he stood at Kṛṣṇa’s side. 23
His arms were long and his shoulders broad, his face like a lotus in full bloom.
Balarāma was a second Kailāsa wreathed in clouds. 24
Seeing these two, wise Akrūra, whose face was like an open lily, spoke, while the
hairs on his whole body bristled with excitement, sage: 25
‘This is that supreme abode. This is that highest state. This is the twofold
manifestation of Lord Vāsudeva. 26
Now that they’ve beheld the foundation of the world, my two eyes are here
fullled in the highest measure. Would not this body of mine be satised, if, by
the mercy of the lord, he were to touch me? 27
Would not this being who appears in endless glorious forms place his lotus-hand
upon my back? The touch of his ngers removes all stains and imparts unending
perfection. 28
That hand laid down his cruel and dreadful discus, wreathed with the brilliance
of lightning, re and sun combined, which destroyed the forces of the Daitya
lord and robbed the makeup from their women’s eyes. 29
Having made an oering of water to that hand, Bali experienced exquisite
pleasures in this world, as well as immortality and sovereignty over thirteen gods,
unchallenged, for a whole Manvantara. 30
But won’t this being regard me as an object of contempt, stained with infamy,
on account of my relationship with Kaṃsa, even though I’m blameless? A curse
on the life of virtuous men unfairly treated! 31
And yet, what in this world is unknown to him who is knowledge itself, the
totality of pure truth, untouched by faults, always manifest and who dwells in all
men’s minds? 32
With a heart that’s lled with faith, I’ll approach the universal lord of lords,
Viṣṇu’s aspect come to earth, the highest spirit who has no start, no middle or
conclusion.’ 33
So ends Chapter Seventeen in Book Five of the glorious Viṣṇu Purāṇa.
18. Kṛṣṇa sets out for Mathurā
Parāśara:
With these thoughts, the Yādava approached Govinda. ‘I am Akrūra,’ said he,
and bowed his head at Hari’s feet. 1
Kṛṣṇa touched Akrūra with his hand marked with banner, thunderbolt and
lotus, drew him close with love and hugged him warmly. 2
Akrūra duly honoured Balarāma and Keśava. The happy youths then led him to
their own abode. 3
Accompanied by the pair, Akrūra received their reverence and accepted food to
eat. He then duly spoke with them. 4
Akrūra told them how their father, Vasudeva, and Princess Devakī had been
abused by Kaṃsa, the wicked Dānava, 5
And how that evil being had mistreated his own father, Ugrasena. Akrūra then
explained the reason Kaṃsa sent him. 6
Having listened carefully to his report, the lord, Keśin’s slayer, said, ‘All this is
known to me already, you generous man. 7
I’ll do what I regard as tting in this case, you fortunate being. Don’t think it
could be otherwise. Understand that Kaṃsa is already slain by me. 8
I’ll go with you and Balarāma to Mathurā tomorrow, and the elder herdsmen
will follow us with many oerings. 9
Spend the night here, hero. Do not worry. Within three days, I’ll vanquish
Kaṃsa and his ilk.’ 10
Parāśara:
Having told the other herdsmen of this plan, Akrūra, Keśava and Balarāma
retired to sleep in the home of the herdsman Nanda. 11
In bright morning light the following day, wise Kṛṣṇa and Balarāma,
accompanied by Akrūra, prepared to leave for Mathurā. 12
Seeing this, the tearful herding women, their bracelets slipping from their arms,
with deep sighs and wracked with pain, cried to one another: 13
‘Once Govinda reaches Mathurā, why would he return to camp? His ears will
love the city women’s sweet and artful talk.’ 14
‘Once he’s heard the brilliant conversation of the ladies in the town, will his
mind return to rustic cowgirls?’ 15
‘Robbing us of Hari, the pride of all the camp, accursed Fate has dealt us herding
women a cruel blow.’ 16
‘The city women’s banter is graced with telling smiles, their gait is elegant and
charming, and they always make those amorous sidelong glances.’ 17
‘Once this Hari, a simple rustic youth, is ensnared by their elegance, what reason
would he have to return to us?’ 18
‘This—this Keśava has climbed into a chariot to go to Mathurā, deceived by
cruel and desperate Akrūra.’ 19
‘That callous being is carrying o our Hari, who brings such pleasure to our
eyes. Does he not know how much we love him?’ 20
‘It’s heartless of Govinda to mount this carriage and leave with Balarāma. Quick,
let’s stop him!’ 21
‘We should tell the old folk rst.’ ‘What would you say?’ ‘We can’t do that.’
‘What can elders do for us, burning with the pain of separation?’ 22
‘The herdsmen led by Nanda are preparing to depart. Not one of them is trying
to stop Govinda.’ 23
‘This day dawns bright for the womenfolk of Mathurā, as their eyes as black as
any row of bees may imbibe the lotus-face of that eternal being.’ 24
‘Fortunate are those who follow Kṛṣṇa unhindered on the path. Beholding him,
their bodies will bristle with delight.’ 25
‘The sight of Govinda’s limbs today will provide a feast for the eyes of Mathurā’s
inhabitants.’ 26
‘What dreams will greet those lucky girls when they rest their lovely almond eyes
on Kṛṣṇa unimpeded?’ 27
‘Sadly, having shown this greatest treasure to the gaze of us cowherd women,
hard-hearted Brahmā, arranger of the universe, deprives us of this sight again.’ 28
‘Just as Hari’s love for us is cooler now that he is leaving, our bangles are slipping
from our arms.’ 29
‘As cruel Akrūra urges the horses forward, does no-one feel compassion for us
women in distress?’ 30
‘See the dust thrown up by Kṛṣṇa’s chariot wheels.’ ‘We can’t even see the dust.
He must be far away.’ 31
Akrūra’s vision of Viṣṇu in the river
Parāśara:
So Keśava and Balarāma left the region of the camp, while the broken-hearted
herding girls looked on. 32
Proceeding in the chariot drawn by swiftest horses, Balarāma, Akrūra and
Janārdana reached the Yamunā’s banks at noon. 33
There Akrūra said to Kṛṣṇa, ‘You two wait while I perform my daily ritual for
the river in its waters.’ 34
With their agreement, wise Akrūra bathed and rinsed his mouth, then waded
into the Yamunā, brahmin, where he meditated on the highest Absolute. 35
Below the surface of the waters, Akrūra beheld Balarāma in the form of Śeṣa,
circled by a thousand shining hoods, his body white as jasmine and his ruddy
eyes like petals of a newly wakened lotus.10 36
Flanked by Vāsuki, Rambha and other powerful serpents, he wore a chaplet of
forest owers, while gandharvas sang his praises. 37
Clad in two dark garments, a necklace of lovely waterlilies and a pair ofgorgeous
earrings, he appeared beneath the waters, drunk with joy. 38
Reclining on the serpent’s lap, Akrūra beheld Viṣṇu, dark as thunderclouds, his
almond eyes like copper and his noble four-armed form resplendent with his
discus and other weapons. 39
Clad in golden garments and decked with varied garlands, he resembled acloud
adorned with Indra’s bow and a diadem of lightning. 40
With Śrīvatsa on his chest, Kṛṣṇa shone with splendid bracelets, crown and lotus
wreaths, as he appeared to be at rest. 41
Sanandana and other sages, accomplished in yoga and free from faults, their eyes
xed on their noses, stood about him contemplating. 42
Seeing Balarāma and Kṛṣṇa in these forms, Akrūra was astonished and wondered
how they got there from the chariot so quickly. 43
Before he was able to say a word, Janārdana silenced him, so Akrūra left the river
and went back to the carriage. 44
There he beheld Balarāma and Kṛṣṇa in mortal form still seated in the chariot as
before. 45
Akrūra plunged back in the river, where he saw them underwater, still
worshipped by the gandharvas, sages, siddhas and mighty serpents. 46
Realising the actual nature of the everlasting lord, all knowledge’s embodiment,
generous Akrūra eulogised him: 47
Akrūra:
I bow to you, whose form is existence alone, whose greatness is beyond
conception, the all-pervasive highest spirit, whose forms are one and many. 48
I bow to you, being beyond all contemplation, in the form of truth and essence
of the sacrice. I bow to you, Lord, whose form is inconceivable, and who lies
beyond primeval nature. 49
You are at the heart of all creation, the senses and primal matter. You are the Self
and the highest Self. You are one in vefold form. 50
Take pity on me, universal heart of all, the deity who embodies both the
permanent and the transient, whether you are addressed as forms of Brahmā,
Viṣṇu or Śiva. 51
Your true form cannot be named, nor can your purpose be described. Your true
name cannot be spoken. I bow to you, almighty Lord. 52
You, Lord, have no name, no birth or other attributes. You are tat—‘that’, the
highest Absolute, eternal, unchanging and unborn. 53
Because we cannot reach our goals without conceptions, you are worshipped
with the names of Kṛṣṇa, Acyuta, Viṣṇu and Ananta. 54
You are every object, birthless deity, of these conceptions. You are the beginning,
all the world and everything. The heart of all, you are beyond all changes and
existence. There’s a part of you in all this world. 55
You are Brahmā, Śiva, lord of beasts, and Aryaman, arranger, disposer, Indra
lord of thirteen gods, Wind and Fire. You are Varuṇa, lord of waters, and
Kubera, god of wealth. You alone are Death who brings an end to all. For varied
goals, you protect the world with all these dierent powers. 56
In the form of a solar ray, you brought forth the universe. This whole world
consists of your own qualities, birthless deity. Your highest form is signied by
the everlasting syllable sat—‘existence’. I bow to that being at the heart of
knowledge, who exists and is yet beyond existence. 57
Oṃ! I bow to you as Vāsudeva and as Balarāma. I bow to you as Pradyumna and
as Aniruddha.11 58
So ends Chapter Eighteen in Book Five of the glorious Viṣṇu Purāṇa.
19. Kṛṣṇa slays the washerman and blesses the
garland-maker
Parāśara:
Having thus praised Viṣṇu appearing in the waters, Akrūra, scion of the Yādavas,
made a mental oering to the universal lord with owers and withincense. 1
Free from all distractions, his mind set on the deity, he tarried long in the
presence of the Absolute, then drew his meditation to a close. 2
Having done the necessary, that prudent individual rose from the waters ofthe
river and walked back to the chariot. 3
Seeing Balarāma and Kṛṣṇa seated as before, his eyes lled with astonishment.
Kṛṣṇa then said to him, 4
‘You must have seen some prodigy in the waters of the Yamunā, Akrūra, since
your eyes are wide with wonder.’ 5
Akrūra:
The prodigy in the waters that I beheld, eternal Lord, I now see standing here
before me in mortal form. 6
Now I’ve met you, Kṛṣṇa, the greatest prodigy of all, the mighty being whose
wondrous form lls all the world. 7
But enough of this. Let’s proceed to Mathurā, Madhusūdana. But I’m afraid of
Kaṃsa, as the life of one who lives on charity is cursed. 8
Parāśara:
So saying, Akrūra urged the horses forward, faster than the wind, and they
reached the city late that very night. 9
Seeing Mathurā, the Yādava said to them, ‘You two brave boys proceed on foot.
I’ll ride the chariot alone. 10
But don’t approach the home of Vasudeva, as Kaṃsa banished that old man on
your account.’ 11
Parāśara:
With these words, Akrūra entered Mathurā, while Balarāma and Kṛṣṇa followed
him on foot along the royal road. 12
Men and women, lled with joy, beheld the heroes as they strode along with
ease, entering the city like a pair of youthful elephants. 13
While wandering, they came upon a washerman dyeing clothes and, with
asmile, they asked for something nice to wear. 14
The startled washerman was arrogant because of Kaṃsa’s favour and loudly
cursed the lads. 15
With a single blow, Kṛṣṇa, enraged, struck o that wicked dyer’s head, which fell
upon the ground. 16
Having slain him, the two boys helped themselves to clothes. Kṛṣṇa in yellow
and Balarāma in blue, lled with joy, then approached a garland-maker’s home.
17
That person’s eyes were widened with astonishment as he wondered whose sons
they were and whence they came, Maitreya. 18
Seeing the handsome lads in blue and yellow, he thought that they were deities
come down to earth. 19
When the boys, whose faces shone like blooming lotuses, asked him for some
owers, the garland-maker placed his hands upon the ground and pressed his
forehead to the earth. 20
‘I’m fortunate that you two gracious masters have visited my home. Iworship
you,’ said the orist to the boys. 21
Then, with a cheery smile, to please the boys, he gave them each the nest
owers that they chose. 22
Again and again, the garland-maker bowed down to those two outstanding
beings and gave them garlands, fresh and fragrant. 23
Kṛṣṇa was pleased with the orist and granted him a boon: ‘Prosperity, which
ows from me, will never leave you, my good man. 24
Nor, my friend, will you lack strength or prosperity. As long as one day follows
another, your lineage will endure. 25
After you’ve indulged in every pleasure and your end is nigh, by my mercy,
recalling me, you’ll attain a heavenly realm. 26
Your mind will always dwell on virtue, good fellow, and all your ospring will
enjoy long lives. 27
Those born in your family will not endure disease or other woes, you lucky man,
as long as the sun will shine.’ 28
Parāśara:
So saying, Kṛṣṇa, worshipped by the garland-maker, best of sages, left his house
with Balarāma. 29
So ends Chapter Nineteen in Book Five of the glorious Viṣṇu Purāṇa.
20. Kṛṣṇa in Mathurā; The wrestling bout;
Kaṃsa’s demise
Parāśara:
Approaching on the royal road, Kṛṣṇa then saw a young woman with acrooked
spine bearing a jar of massage oil. 1
‘Who are you carrying this lotion for, young girl with lotus eyes? Tell me truly,’
Kṛṣṇa asked in fun. 2
Thus addressed aectionately, the girl warmed to Hari at rst sight, and light-
heartedly replied, 3
‘Don’t you know, you handsome man? I’m called Naikavakrā. I’m employed by
Kaṃsa as his masseuse. 4
He doesn’t like the lotion mixed by anybody else, and I’ve made a lot ofmoney
thanks to him.’ 5
Glorious Kṛṣṇa:
This ne and fragrant lotion suits the king, you pretty girl. But it’s also good for
us, so give us some. 6
Parāśara:
Hearing this, the girl replied, ‘Help yourself’, and respectfully gave them enough
for two. 7
Having then applied the oil, these two bulls of men, whose bodies bore the
marks of gods, glowed like rain-lled clouds—one white, one black—both
graced with rainbows. 8
Śūra’s scion Kṛṣṇa, master of attery, then took the girl by the chin and lifted her
with his two ngertips. 9
Pressing down her feet with his own, Keśava drew her up, thus stretching out
her spine. As soon as her back was straight again, she became the handsomest of
women. 10
With amorous irtations and languor born of love, she took hold of Govinda’s
robe and said, ‘Come back to my place.’ 11
‘Some other time,’ replied Hari with a smile, and sent her on her way. Seeing the
look on Balarāma’s face, Kṛṣṇa laughed aloud. 12
With marks of godhood on their bodies and wearing garments of blue andgold,
still adorned with nest garlands, the two young men next reached the hall of
archery. 13
There they asked the guards about a mighty bow called Āyogava, the ‘Iron Cow’.
On being told about it, Kṛṣṇa then raised the bow and drew it to its full extent.
14
On account of his great strength, when he did so, the bow snapped in two and
that retort lled all of Mathurā. 15
The guards reproached the boys for what they’d done, but ignoring them, the
two youths left the hall behind. 16
Kṛṣṇa defeats the elephant and the wrestlers
When Kaṃsa heard that Akrūra had returned and learned the bow was broken,
he summoned his two wrestlers, Cāṇūra and Muṣṭika. 17
Kaṃsa:
‘The cattle-herder’s sons are here. I want them killed in a match before my eyes,
as they’re my mortal enemies. 18
I’d be pleased if you can kill them in a contest. I’ll give you anything you want,
you mighty wrestlers, but not otherwise. 19
Destroy those enemies of mine, by any means foul or fair, and, when they’re
dead, I’ll share this realm with you.’ 20
After he’d given this order to the wrestlers, he summoned his elephant-driver
and shouted this instruction, ‘Take the elephant to the entrance ofthe wrestling
arena. 21
When the two herding boys reach the gate for the contest, I want Kuvalayāpīḍa
to trample them to death.’ 22
Having given this command, and seeing all the seating was in place, Kaṃsa,
whose death was near at hand, now waited for the sun to rise. 23
The residents of the city lled the stands, and the king and his ministers took the
dais reserved for them. 24
Kaṃsa sent the referees to the middle of the arena, while he himself sat high on
the viewing platform. 25
Separate seating was arranged for palace women, for courtesans and townsmen’s
wives. 26
Nanda and the herders were given other seats, while Akrūra and Vasudeva sat at
the end of the benches. 27
Among the townsmen’s wives sat Devakī, who yearned for Kṛṣṇa: ‘Even if he’s
killed, I’ll see my son’s fair face again.’ 28
When the music rst began and Cāṇūra leapt up, the crowd let out a roar as
Muṣṭika clapped his hands. 29
The mahout drove Kuvalayāpīḍa towards the boys, but they slew the beast. With
limbs now smeared in musth and blood, they armed themselves withtusks. 30
Balarāma and Janārdana then strode into that arena, looking round with proud
and jaunty glances, like a pair of lions amid a herd of deer. 31
The astonished crowds in all the stalls at once let out a mighty cry: ‘That’s
Kṛṣṇa, and that’s Balarāma!’ 32
The onlookers:
‘He’s the one who killed that fearsome night-ranging Pūtanā, overturned the
wagon and snapped the arjuna trees. 33
He’s the boy who danced on the serpent Kāliya and held up Mount Govardhana
for seven nights. 34
He’s the great being who easily slew wicked Ariṣṭa, Dhenuka and Keśin. Look!
He’s Acyuta, the imperishable deity. 35
And that’s strong-armed Balarāma, his elder brother, proceeding with ease in
front of him, delighting the hearts and eyes of all the girls. 36
The wise who know the gist of ancient texts say the herdsman Kṛṣṇa will raise
the declining clan of Yādava once more. 37
He’s Viṣṇu’s aspect, the ultimate origin of all creation, descended to the world to
ease the burden of the earth.’ 38
When people spoke of Balarāma and Kṛṣṇa in this way, Devakī’s bosom swelled
with pride and her two breasts owed with milk brought forth bylove. 39
For Vasudeva, seeing the faces of his sons was cause for celebration and,
shrugging o the years, he grew young once more. 40
The palace women couldn’t draw their eyes from Kṛṣṇa, nor could the crowd of
townsmen’s wives: 41
‘Look at Kṛṣṇa, friends, whose eyes are red, whose face is ecked with beads of
sweat from the eort of ghting o the elephant. 42
It’s like a blooming autumn lotus, bejewelled with drops of dew. Give your
present life some meaning and look at him!’ 43
‘Look, my dear, at that young man’s broad chest marked with Śrīvatsa, and those
two arms with which he crushed his enemies.’ 44
‘Can’t you see Balarāma approaching, dressed in blue, his face as white as
jasmine, the moon or bres of a lotus stalk?’ 45
‘See, my friend, how Balarāma laughs in the face of prancing Muṣṭika and
Cāṇūra.’ 46
‘Look, friends, Hari approaches Cāṇūra for a ght. Are no elders here to referee
the match? 47
On one side is Hari, whose tender form is on the verge of youth, while on the
other is this mighty demon, with a muscled body, hard as diamonds.’ 48
‘These two lovely lads are already on the eld, and the demon wrestlers led by
Cāṇūra will show no mercy. 49
The judges of the spectacle have made a big mistake in permitting referees to
oversee this match between an adult and a child.’ 50
Parāśara:
While the palace women and townsmen’s wives were saying this, Lord Hari
tightened his waistband and jumped upon the ground, causing it totremble. 51
When Balarāma clapped his hands and leapt about in play, it was a miracle the
earth didn’t crack beneath his feet. 52
Then Kṛṣṇa, whose prowess was immeasurable, fought Cāṇūra, while the
demon Muṣṭika, himself a skilful wrestler, battled Balarāma. 53
Hari and Cāṇūra fought together, each seizing then releasing the other, with
throws and blows of elbows, sts and forearms. 54
Dire indeed was the bout between them, kicking one another, their bodies
intertwined. 55
That terrible hand-to-hand combat was vicious and, as the excited crowd looked
on, both life and strength were jeopardised. 56
The longer Cāṇūra fought with Hari, the more his initial strength began to ebb.
57
But Kṛṣṇa, the essence of the world, wrestled him as if in play. The wreath on
Cāṇūra’s head began to slip as weariness set in, yet still he fought. 58
Seeing Cāṇūra weaken as Kṛṣṇa grew ever stronger, furious Kaṃsa brought the
music to a stop. 59
The instant that the drums and other instruments fell silent, all kinds of
heavenly music sounded in the sky. 60
‘Victory to Govinda! Defeat the demon Cāṇūra, Keśava!’ cried the joyous gods
unseen. 61
Having toyed with Cāṇūra for a while, Madhu’s subduer raised him in the air,
spun him round and prepared to end his life. 62
Victorious Kṛṣṇa whirled the demon wrestler round a hundred times then
dashed him to the ground, and Cāṇūra’s life force ascended to the sky. 63
The demon’s body, cast down by Kṛṣṇa, broke into a hundred pieces and made
the earth a red and bloody mire. 64
Balarāma, at that same time, fought the mighty demon wrestler Muṣṭika, just as
Hari wrestled Cāṇūra. 65
Balarāma struck his rival on the head, kneed him in the chest, threw him tothe
ground, then crushed the life right out of him. 66
Next, with a blow of his left hand, Kṛṣṇa struck mighty Tośalaka, king
ofwrestlers, felling him to the ground. 67
When Cāṇūra had been slain, Muṣṭika overthrown and Tośalaka put to death,
all the other wrestlers ed. 68
Kṛṣṇa and Balarāma then pulled other boys their age on to the eld, where they
danced for joy. 69
Kaṃsa is overthrown
Kaṃsa’s eyes were red with rage as he shouted to his lackeys, ‘Take those herding
boys away where the public cannot see them, using force if necessary. 70
Bring that wicked Nanda here in iron chains and put Vasudeva to death—afate
too good for that old man. 71
Conscate the cows and any other property belonging to the herders who are
dancing here with Kṛṣṇa.’ 72
As Kaṃsa was issuing these commands, Madhu’s subduer gave a laugh, leapt up
on the dais and smartly seized the king. 73
Kṛṣṇa knocked the crown from Kaṃsa’s head, dragged him by the hair, then
threw him to the ground and jumped on top of him. 74
When Kṛṣṇa leapt on Kaṃsa with the weight of the universe, Ugrasena’s royal
son gave up the ghost. 75
Mighty Madhusūdana then took Kaṃsa’s body by the hair and dragged itto the
middle of the eld. 76
Because of its great weight, the corpse, when drawn along by Kṛṣṇa, left behind a
channel as if cut by the current of a mighty river. 77
When Kṛṣṇa rst seized Kaṃsa, his brother Sunāman rushed forward angrily,
but was dispatched with ease by Balarāma. 78
Seeing the king of Mathurā killed with such contempt by Kṛṣṇa, everyone in the
arena let out a cry of anguish. 79
Strong-armed Kṛṣṇa, accompanied by Balarāma, immediately touched the feet of
Vasudeva and of Devakī. 80
Lifting up Janārdana, his parents recalled what he had said to them at birth and
bowed before him. 81
Vasudeva:
Lord, be merciful. You grant the wishes of the gods when they’re despondent,
Lord. So, too, through your mercy for us, Keśava, you became upholder of the
world. 82
Because the blessed lord appeared for the destruction of the wicked in my home,
our family has been puried. 83
You are at the heart of every creature and abide in them. Both past and future
emanate from you, the heart of everything. 84
You are always honoured with the sacrice and embody all the deities, eternal
being. You alone are the sacrice and sacricer, highest lord of sacrices. 85
My mind was playing tricks when Devakī and I loved you like a son—agrave
misjudgement. 86
How improper that my mortal tongue might call you, creator of all creatures
with neither start nor nish, ‘son’. 87
How can it be tting, other than by illusion, that he from whom this world
arises, the universal lord, was born to us? 88
How can he, in whom this world of moving and unmoving things abides, rst
lying in a womb, then be born to mortals? 89
Be merciful, highest Lord. Protect the world by manifesting aspects of yourself.
You’re no son of mine. Why delude this whole world, from Brahmā down to the
merest tree, Lord, when it comes from you, heart of the highest spirit? 90
Because my eyes were clouded by illusion, I regarded you as my own son. Fearing
Kaṃsa, and overcome by dread, I took you to the safety of the cattle camp where
you grew up. Lord, I no longer claim you as my own. 91
The deeds of yours we witnessed could not be done by Rudra, the Maruts, the
Aśvins or by Indra, for you are Viṣṇu, Lord, come for the benet of the worlds.
Now we understand this, our delusions are dispelled. 92
So ends Chapter Twenty in Book Five of the glorious Viṣṇu Purāṇa.
21. Ugrasena is reinstated
Parāśara:
Now that Devakī and Vasudeva’s insight had been wakened, having seen the
exploits of the lord, Hari covered them again with his illusion to deceive the
Yadu clan. 1
‘Dearest mother, dearest father,’ said he, ‘Balarāma and I have always looked on
you with love, but we were fearful of Kaṃsa. 2
Decent folk regard the lives of those who live without respect for parents
asdecient and in vain. 3
But, father, the lives of those who respect their guru, gods, the twice-born orders
and their parents are fullled. 4
Forgive us, therefore, for all that we have done in error, father, as we were subject
to Kaṃsa’s will on account of his temper and his power.’ 5
Parāśara:
So saying, both Kṛṣṇa and Balarāma duly honoured the Yadu elders according to
their station, then paid respects to all the other townsfolk. 6
Kaṃsa’s wives, surrounding his corpse upon the ground, bewailed him, and pain
and grief overwhelmed his mothers. 7
Hari, lled with deep regret, sought to comfort them, as tears were streaming
from his eyes. 8
Madhu’s subduer then set Ugrasena free, and, now that his son Kaṃsa was no
more, he was anointed sovereign of the realm again by Kṛṣṇa. 9
After Kṛṣṇa had enthroned him, the lion of the Yadu clan then held funerals for
his own son and the others who’d been slain. 10
When the rites had been completed and Ugrasena returned to his lion throne,
Hari said to him, ‘Your majesty, surely you should tell us what to do. 11
Because of Yayāti’s curse, this clan deserves no sovereignty, but while I’m at your
service, you may rule the gods, not to mention other kings.’12 12
Parāśara:
After he had spoken, Kṛṣṇa summoned Vāyu with a thought, and the wind god
came at once. Lord Keśava in human guise addressed him: 13
‘Go to Indra, Vāyu, and tell that chief of Vasus to set aside his pride. Heshould
give his assembly hall that’s known as Sudharmā to Ugrasena. 14
Tell him Kṛṣṇa says Sudharmā is a peerless gem that suits a king. It’s tting that
the hall becomes the Yadu clan’s.’ 15
Parāśara:
Hearing this, the wind god went to Indra, Śacī’s husband, and relayed to him the
message. Accordingly, Indra, destroyer of his rivals’ cities, gave the hall to Vāyu.
16
Vāyu then delivered it, sparkling with jewels of every kind, to the Yadu heroes,
who enjoyed it, thanks to the might of Govinda’s arms. 17
Sāndīpani’s son is rescued
Those two peerless heroes of the Yādavas, who grasped each branch of
knowledge and possessed all wisdom, wished to demonstrate the bond between
the teacher and his pupil. 18
Accordingly, Balarāma and Janārdana called on Sāndīpani—born in Kāśī, but
now residing in the city of Avantī—to learn the use of weapons. 19
Those two heroes became disciples and, intent upon the service of their guru,
displayed the nest conduct in the presence of everyone. 20
Brahmin, it was a marvel that they mastered secret weapons, the science
ofarchery and its use in battle in four and sixty days. 21
Sāndīpani, who thought such superhuman feats impossible, felt as if the sun and
moon had come to him. 22
As they mastered every class of weapon as soon as they’d been taught, they asked
what fee their guru might expect. 23
That wise man, having seen their supernatural feats, asked for his son who’d
drowned at Prabhāsa in the ocean. 24
The heroes took up their weapons, but the mighty Ocean, greeting them
hospitably with water for their feet, said, ‘It wasn’t I who took the son of
Sāndīpani. 25
A Daitya named Pañcajana, appearing as a conch, has seized the boy. He still
resides below my waters, demon slayer.’ 26
Parāśara:
Hearing this, Kṛṣṇa dived into the ocean, slew Pañcajana and seized his
wondrous shell, as hard as bone. 27
(When that conch is sounded, Daityas lose their strength, the ardour of the gods
increases and evil is destroyed.) 28
Hari blew a note on Pāñcajana, then, entering the city of the dead, accompanied
by mighty Balarāma, defeated Yama, the Sun’s own son. 29
Kṛṣṇa and Balarāma, foremost of mighty warriors, saved the boy from that place
of torment and gave him to his father in his original body. 30
To the delight of Mathurā’s men and women, they returned to that very city,
now ruled by Ugrasena. 31
So ends Chapter Twenty-One in Book Five of the glorious Viṣṇu Purāṇa.
22. Kṛṣṇa battles Jarāsandha
Parāśara:
Mighty Kaṃsa married two of Jarāsandha’s daughters, Maitreya: Asti and
Prāpti. 1
Jarāsandha, the powerful king of Magadha, was furious when Hari slew his
daughters’ husband, and set out with a mighty force to slay that scion of Yadu. 2
Reaching Mathurā, the lord of Magadha besieged the city with a force
oftwenty-three divisions.13 3
Powerful Balarāma and Janārdana set out with a retinue to confront the force of
Jarāsandha. 4
Balarāma and Kṛṣṇa made the wise decision to deploy their ancient weapons,
best of sages. 5
That instant, Hari’s bow, Śārṅga, and two inexhaustible quivers descended from
the heavens, brahmin, as did his mace, Kaumodakī. 6
As soon as Balarāma called his blazing plough to mind, it, too, descended from
the sky, brahmin, with his mace, Saunanda. 7
The pair of heroes overcame the king of Magadha and his army in that battle,
then returned to Mathurā. 8
Wicked Jarāsandha had been vanquished, sage, but as he had escaped alive,
Kṛṣṇa did not consider him defeated. 9
In fact, Jarāsandha returned with another force, best of brahmins, but was
overcome again by Balarāma and Kṛṣṇa and escaped once more. 10
The doughty king of Magadha fought eighteen such battles with the Yadus led
by Kṛṣṇa. 11
In each encounter, Jarāsandha was beaten by a smaller force of Yādavas, even
though outnumbering them, but he always managed to escape. 12
The army of the Yādavas, unconquered by Jarāsandha in every clash, relied on
Kṛṣṇa’s greatness—an aspect of discus-wielding Viṣṇu. 13
To launch his varied weapons at a foe was just a game for the universal lord in
mortal form. 14
How little eort is the conquest of an enemy for one who brings about creation
and destruction of the universe through thought alone? 15
Nevertheless, he followed the usual practices of mortals, such as allying with the
strong and waging war against the weak. 16
He also practised conciliation, bribery, punishment and subversion, and
sometimes even took to ight.14 17
Adopting all these strategies of mortal men, the universal lord engaged in games
like these at will. 18
So ends Chapter Twenty-Two in Book Five of the glorious Viṣṇu Purāṇa.
23. Kṛṣṇa leads the Yādavas to Dvārakā
Parāśara:
At a public gathering one day, in the presence of the Yadu clan, the brahmin
Gārgya’s brother-in-law accused the man of impotence, and everybody mocked
him, brahmin. 1
Gārgya was lled with rage and journeyed to the southern lands, where, desiring
a son who could wreak revenge on the Yādavas, he undertook austerities. 2
To propitiate Lord Śiva, he lived on iron lings for a dozen years. That great god,
being gratied, then granted him a boon. 3
The king of Yavanas, who also had no children, received Gārgya hospitably. The
latter had intercourse with the king’s own consort and she gave birth to a son as
black as a bee. 4
Kālayavana or ‘Black Yavana’ was that child’s name, and his chest was as hard as
the tip of a thunderbolt. The Yavana lord anointed his son as king of the realm
and then retired to the forest. 5
Maddened by pride in his own prowess, Kālayavana asked Nārada which were
the mightiest kings on earth. ‘The Yādavas,’ was his reply. 6
Flanked by barbarians in the thousands of millions, in train with elephants,
horses and chariots, and sparing no eort, 7
He advanced each day on Mathurā—tiring his transport, but not himself—
indignant on the Yādavas’s account, Maitreya. 8
Kṛṣṇa feared that if the Yādava force were weakened by the Yavanas in battle,
they might then be defeated by the Magadha king. 9
But if the Yādavas were reduced by the Māgadhas, then the powerful Kālayavana
might defeat them. Thus, the Yādavas faced a twofold threat. 10
‘I’ll build a stronghold for the Yadus that’s dicult for their enemies to attack. It
will be defensible by womenfolk alone, to say nothing of the heroic Vṛṣṇi tribe.
11
If I’m careless, asleep, abroad or drunk, even a mighty horde of wicked enemies
won’t be able to defeat them.’ 12
With this in mind, Govinda asked the Ocean for twelve leagues of land,
onwhich he built the city known as Dvārakā. 13
With extensive parks and lofty ramparts, it shone with a hundred reservoirs.
Filled with residences and courtyards, it resembled Indra’s city Amarāvatī. 14
Janārdana led the residents of Mathurā to Dvārakā, then returned to Mathurā,
just as Kālayavana drew near. 15
When the latter’s army was camped outside the city, Govinda came forth
unarmed and saw the Yavana king. 16
The strong-armed monarch recognised Vāsudeva and pursued him, but Kṛṣṇa
travelled faster than the greatest yogins’ thoughts. 17
With the Yavana in pursuit, Kṛṣṇa entered a deep cavern where Mucukunda,
that powerful hero and king of men, was sleeping. 18
The wicked Yavana entered the cave and saw the sleeping gure. Mistaking him
for Kṛṣṇa, he gave the man a kick. 19
As soon as Mucukunda set eyes on him, the Yavana was burned by re born of
fury, Maitreya, and was reduced at once to ashes. 20
(Long ago, Mucukunda had helped the gods defeat the mighty demigods in
battle and, being fatigued, he asked the gods for the boon of a long repose. 21
The gods then promised that anyone who disturbed his rest would be burned at
once to ashes by re from his body.) 22
After the wicked king was consumed by ames, Mucukunda beheld Madhu’s
subduer and asked him who he was. ‘I was born in the Lunar Dynasty, as the son
of Vasudeva, in the lineage of Yadu,’ he replied. 23
King Mucukunda worships Hari
Mucukunda then recalled an ancient prophesy of Garga.15 24
With that recollection, he threw himself upon the ground and addressed these
words to Hari, the universal lord of all: ‘I know that you’re an aspect of Viṣṇu,
highest Lord. 25
Long ago, Garga foretold that Hari would be born in Yadu’s lineage at the end of
the twenty-eighth Dvāpara age. 26
You are the one who’s come, no doubt, for the benet of all mortal beings. 27
That’s why I can’t withstand your brilliance. That’s why your voice is deeper
than the rumbling of a rain-lled thundercloud. That’s why the earth subsides
when pressed beneath your feet. 28
In the great war between the gods and demigods, the mighty warriors of the
Daitya army could not withstand my ardour, but even I’m unable towithstand
yours. 29
You alone are the highest refuge for every being who has come into this world.
Be merciful, ease the pain we suer and deliver us from evil. 30
You are the oceans, mountains and the rivers. You are forests, earth and sky, wind
and re and water. You are mind. 31
You are intellect, the primal substance of the universe. You are breath and lord of
life, the spirit and that which lies beyond, all-pervading, unchanging and
unborn. 32
You transcend sensations such as sound, undecaying, immeasurable,
imperishable, ageless and indestructible. You are that which is the Absolute,
without a start or nish. 33
From you arise immortals, ancestors, yakṣas, gandharvas, kiṃnaras, siddhas and
apsarases. From you arise humanity, birds and animals. 34
From you arise the serpents and other wild creatures, all the plants that grow
upon the earth, all that has existed and all that’s yet to come and everything in
this world, both moving and unmoving. 35
Formed and formless, gross and subtle—all this is you, creator of the world.
Nothing lies beyond you. 36
Always wandering in the cycle of existence, Lord, overwhelmed by threefold
suering, I cannot nd release. 37
Mistaking pain for pleasure, like thirsty deer confused by a mirage, I grasp at
indulgences, Lord, but they only bring me further pain. 38
A kingdom, lands, power, wealth, allies, children, wives, servants, pleasant
sounds and other sensations, Lord— 39
I acquired all these, thinking they would bring me joy, changeless deity. Butin
the end, Lord, they only brought me misery. 40
Even hosts of gods in heaven wanted help from me, Lord. Whence comes eternal
liberation? 41
Without worshipping you, the cause of the existence of all the worlds, highest
Lord, who can achieve lasting freedom? 42
Their minds are clouded by your illusory power and, having felt the pain
ofbirth, old age and death and so on, people then face Yama. 43
They meet with terrifying tortures in the realms of hell as wages for their former
deeds, because they failed to recognise your actual form. 44
Hooked on sensual pleasures and beguiled by your illusion, highest Lord,
Istagger round the pit of pride created by my sense of self. 45
I come to you for refuge—limitless, praiseworthy Lord, the highest state beyond
which there’s nought. My heart is wearied by the travails of life and I yearn for
nirvāṇa, the perfect rest.’ 46
So ends Chapter Twenty-Three in Book Five of the glorious Viṣṇu Purāṇa.
24. Balarāma returns to the cattle camp
Parāśara:
Thus eulogised by prudent Mucukunda, Lord Hari, beginningless master of all
creation, replied, 1
‘You’ll proceed to the heavenly realms you wish for, king. Your sovereignty will
not be challenged by another, and you’ll be nourished by my mercy. 2
After you’ve tasted the delights of heaven, you’ll be born in a noble familyand,
remembering your former lives, you’ll win liberation through my grace.’ 3
Parāśara:
Hearing this, the king bowed down before the unfailing universal lord. When
Mucukunda emerged from the mouth of the cave, he noticed that the people
were much shorter than they were before. 4
Realising that the age of Kali had begun, the king set out for Mount
Gandhamādana to undertake austerities in the ashram of Nara and Nārāyaṇa. 5
Kṛṣṇa, meanwhile, destroyed his rival with a stratagem, then returned to
Mathurā, where he seized his rival’s army with its splendid elephants, chariots
and steeds. 6
He led all these to Ugrasena in Dvārakā, and there informed the Yadu clan that
they need no longer fear defeat. 7
Now that the war was over, Balarāma wished to see his family again, Maitreya,
and so set out for Nanda’s cattle camp. 8
The victorious warrior met the herdsmen and their women as before with love
and great respect. 9
Some hugged him and he hugged others, while he and the herding people
laughed together. 10
The herdsmen had many kind words for Balarāma, the wielder of the plough,
but some of the women spoke sulkily because of their aection, while others
expressed their envy. 11
Yet other herding women said, ‘I hope the darling of the city girls is happy. But
Kṛṣṇa’s ckle love will only last for half a second.’ 12
‘I hope he doesn’t mock our manners with the women of Mathurā. He’llmake
them feel so special, but he’ll only love them for a minute.’ 13
‘I hope that Kṛṣṇa remembers how we used to sing so softly with him. Willhe
come back just once to see his mother?’ 14
‘Why bother mentioning him? It’s a dierent story now we live without him,
and he no longer lives with us.’ 15
‘Didn’t we leave our fathers, mothers, brothers, husbands and relations to be
with him? That man is the standard-bearer of ingratitude.’ 16
‘I hope that Kṛṣṇa spoke of coming back. Tell us truly, Balarāma.’ 17
‘Govinda is still Dāmodara, the toddler with the cord tied round his middle.’
‘The city girls will set their hearts on him. He doesn’t love us anymore. Idoubt
we’ll see him further.’ 18
Parāśara:
The herding women even called Balarāma ‘Kṛṣṇa’ and ‘Dāmodara’ as they wept
aloud, since Hari stole their hearts. 19
Balarāma comforted them with kind, sweet, aectionate, modest and charming
messages from Kṛṣṇa. 20
He also swapped amusing tales of interest with the herdsmen as before and
enjoyed himself in their company in the lands around the camp. 21
So ends Chapter Twenty-Four in Book Five of the glorious Viṣṇu Purāṇa.
25. Balarāma diverts the Yamunā River
Parāśara:
While the mighty serpent Śeṣa, upholder of the world, in the mortal form of
Balarāma roamed the forest with the herding men, 1
And achieved great deeds through his actions as he wandered through the world,
Varuṇa, most anxious for amusement, addressed his consort: 2
‘You, Madirā, liquor goddess, pleasant and delightful, are always agreeable to
mighty Śeṣa, so go now and amuse him.’ 3
Thus addressed, Varuṇa’s consort hid in the hollow of a kadamba tree that
stood in the forest at Vṛndāvana. 4
Balarāma, wandering nearby, caught a tempting whi of liquor and his old
hankering for wine returned. 5
When the bearer of the plough saw the stream of liquor trickling from the tree,
Maitreya, he was as happy as can be. 6
The herding men and women gathered round while Balarāma drank his ll, and
those who were skilled in song and music entertained him sweetly. 7
Drunk and moody, Balarāma, agleam with pearls of perspiration, said to the
river, ‘Come here, Yamunā. I want a bath.’ 8
Because he was drunk, the river ignored him, but when she failed to do his
bidding, furious Balarāma grabbed his plough. 9
Addled by wine, he caught the riverbank with his weapon and dragged her
towards him, saying, ‘You wicked river! You won’t come? You won’t come? Now
try to get away!’ 10
Dragged with force by Balarāma, the river left her usual course and owed into
the forest where he sat. 11
Appearing to him in human form, Yamunā came to Balarāma with terror in her
eyes and begged the wielder of the plough to be merciful and let hergo. 12
‘You disrespect my courage and my strength, you river, so I’ll dash you into a
thousand pieces with my plough!’ 13
Parāśara:
Yamunā was terried by these threats, but convinced Balarāma to show her
mercy and, after the river gave her waters to all the land, he released her. 14
Mighty Balarāma took a bath, and Lakṣmī, goddess of beauty, then appeared
with a lovely azure waterlily as an ornament for one of his ears and an earring for
the other. 15
She also gave him gifts from Varuṇa: a garland of fresh lotuses and a pair ofsea-
blue garments. 16
With the lily and the earring, clad in blue and wearing owers, Balarāma shone
like loveliness itself. 17
Thus adorned, he amused himself in the cattle camp for the next two months,
then returned to Dvārakā. 18
There he married Revatī, daughter of King Raivata, who bore him two sons,
Niśaṭha and Ulmuka. 19
So ends Chapter Twenty-Five in Book Five of the glorious Viṣṇu Purāṇa.
26. Kṛṣṇa abducts Rukmiṇī
Parāśara:
Bhīṣmaka, king of the Vidarbha lands, who lived in Kuṇḍina, had a son named
Rukmin and a beautiful daughter, Rukmiṇī.16 1
Kṛṣṇa fell in love with Rukmiṇī, and that sweetly smiling maiden loved him in
return. But her brother loathed the discus-wielder and wouldn’t let her go to
Kṛṣṇa as requested. 2
Brave Bhīṣmaka, urged on by Jarāsandha and with Rukmin’s agreement, gave
Rukmiṇī instead to Śiśupāla. 3
All the monarchs led by Jarāsandha, desiring Śiśupāla’s felicity, assembled in
Bhīṣmaka’s capital for his daughter’s wedding. 4
Kṛṣṇa also came to Kuṇḍina to see the nuptials of the Cedi king, surrounded by
a host of Yādavas including Balarāma. 5
But the day before the wedding, Hari carried the girl away, leaving Balarāma and
his other kin to ght against their enemies. 6
Pauṇḍraka, Śrīmant, Dantavakra, Vidūratha, Śiśupāla, Jarāsandha, Śālva and the
other kings were furious. 7
They made every eort to conquer Hari but were overcome in battle by
Balarāma and the other Yadu heroes. 8
Rukmin swore he’d not return to Kuṇḍina until he’d vanquished Keśava and set
o in pursuit to do so. 9
But the bearer of the discus had no trouble in defeating Rukmin’s army with its
elephants, horses, infantry and chariots; then he struck Rukmin to the ground.
10
After Madhu’s subduer had completely vanquished Rukmin, he married
Rukmiṇī, whom he’d forcefully abducted. 11
She bore him the hero Pradyumna, an aspect of Madana, god of love.
The demon Śambara abducted Pradyumna, but Pradyumna slew him in the
end. 12
So ends Chapter Twenty-Six in Book Five of the glorious Viṣṇu Purāṇa.
27. Kṛṣṇa’s son Pradyumna is taken by a demon
Maitreya:
How was this hero Pradyumna taken by Śambara, sage, and how did Pradyumna
kill that fearless being? 1
Parāśara:
Śambara snatched Pradyumna from his nursery, sage, when the child was only
six days old, because that demon, as terrible as Death, believed the infant would
one day slay him.17 2
After Śambara seized Pradyumna, he threw him into the frightful salty sea, the
crocodiles’ abode, with its terrifying monsters and whirlpools whipped up by
waves. 3
As he fell into the water, the child was swallowed by a sh, but, warmed by the
re in the sh’s belly, the baby didn’t die. 4
That sh, along with its kin and others, brahmin, were caught in time
anddelivered to the demon. 5
Śambara’s blameless wife, Māyāvatī, was mistress of all his household and
supervised the cooks. 6
When the sh’s belly was opened, she beheld the lovely baby boy, like a fresh
green shoot on the once charred tree of love. 7
That slender woman was lled with wonder about the child’s identity and how
he came to be there, till Nārada enlightened her: 8
‘This is the son of Viṣṇu, creator and destroyer of the universe, taken from his
nursery by the demon Śambara. 9
He was cast into the ocean and swallowed by this sh. Now this treasure
of humanity is in your care, and you, fair-browed and fearless woman, must
nurture him.’ 10
Parāśara:
After Nārada gave Māyāvatī this explanation, she cared for the child from the
time he was young with deep aection, beguiled by his wondrous beauty. 11
When he acquired the handsomeness of youth, great sage, Māyāvatī, hergait as
stately as a she-elephant’s, began to desire him. 12
Blind with love, she conferred all her illusionary powers on Pradyumna, sage, her
heart and eyes set on him alone. 13
Pradyumna, son of Kṛṣṇa, rebuked that lotus-eyed woman who lusted after him,
‘You’ve abandoned normal motherly aection. Why are you acting dierently
with me?’ 14
‘You’re not my son,’ she said, ‘but are the son of Viṣṇu. Śambara, as terrible as
Death, abducted you. 15
He threw you in the ocean and I saved you from the belly of a sh. Yournatural
mother weeps for you because she loves you deeply.’ 16
Parāśara:
Hearing this, mighty Pradyumna challenged Śambara to battle and, with fury in
his heart, waged war against his foe. 17
Madhu’s scion destroyed the Daitya’s army, leaving nothing, and seven times
foiled the phantoms conjured by that demon. 18
He tamed the eighth and sent it back to kill the Daitya Śambara, as terrible as
Death. With the aid of that same being, a form of Māyāvatī, Pradyumna rose up
in the air and ew to the residence of Kṛṣṇa, his natural father. 19
When the women saw Pradyumna descending to the inner chambers with
Māyāvatī, they mistook him for his father. 20
The eyes of blameless Rukmiṇī were lled with tears as she said tenderly, ‘Any
woman would be glad to have a son like you on the threshold of maturity. 21
Pradyumna, my own son, would be about your age, if he were still alive. Some
lucky mother has you as an ornament, dear boy. 22
And yet, such is the love I feel for you and such is your own beauty, my dear, you
must be Hari’s son.’ 23
Parāśara:
At that very moment, Nārada appeared, accompanied by Kṛṣṇa, and addressed
the princess Rukmiṇī, resident of the inner chambers, gladdening her heart: 24
‘This is indeed your son, you fair-browed woman. He was taken as a child from
his nursery by Śambara, but Pradyumna slew that demon and now he has
returned. 25
This good woman is Māyāvatī, the wife of your own son, not Śambara. Listen
while I explain: 26
After Manmatha, the god of love, had been destroyed,18 the goddess of beauty,
Rati, intent on seeing him reborn, took illusory form and enchanted Śambara. 27
She appeared to the Daitya as a seductive phantom, her eyes as intoxicating as
wine, and they enjoyed themselves in many ways together. 28
The god of love has been reborn as your son Pradyumna, and Māyāvatī is his
beloved Rati. Have no doubt that she’s your splendid daughter-in-law.’ 29
Both Rukmiṇī and Keśava were lled with joy, and all the city cried in jubilation.
30
The denizens of Dvārakā were all amazed to see her reunited with her long-lost
son. 31
So ends Chapter Twenty-Seven in Book Five of the glorious Viṣṇu Purāṇa.
28. Pradyumna’s son Aniruddha; Balarāma
slaysRukmin
Parāśara:
Cārudeṣṇa, Sudeṣṇa, brave Cārudeha, Suṣeṇa, Cārugupta, Bhadracāru, 1
Cāruvinda, Sucāru and Cāru, strongest of the strong, were the sons of Rukmiṇī.
She also bore a daughter, Cārumatī. 2
Kṛṣṇa had seven other splendid wives: Kālindī, Mitravindā, Nagnajit’s daughter
Satyā, 3
Divine Jāmbavatī, shape-changing Rohiṇī, the king of Madra’s decorous
daughter Suśīlā and Satrājita’s daughter Satyabhāmā. 4
The discus-wielder also wedded sweetly smiling Lakṣmaṇā and sixteen thousand
other women. 5
Mighty Pradyumna fell for Rukmin’s lovely daughter at her svayaṃvara, the
tournament for suitors, and she chose that son of Hari as her husband. 6
She and Pradyumna had a son named Aniruddha, brave and strong, a sea
ofcourage when met in battle, a destroyer of his enemies. 7
Keśava chose Rukmin’s granddaughter for his grandson Aniruddha, even
though Rukmin advised against it. 8
On the occasion of their wedding, Hari, Balarāma and the other Yādavas came to
Rukmin’s city, brahmin, Bhojakaṭa by name. 9
After the marriage of Pradyumna’s powerful son, several monarchs led by the
king of Kaliṅga gave this advice to Rukmin: 10
‘Plough-wielding Balarāma is a gambling addict but doesn’t have much skill.
Why don’t we beat him in a game of dice, your majesty?’ 11
Parāśara:
Mighty Rukmin agreed to this, and a match with Balarāma was held in the
assembly hall. 12
In the rst round, Rukmin won a thousand pieces of gold from Balarāma and,
in the second, another thousand. 13
Balarāma then staked ten thousand pieces, but Rukmin, an expert gambler, won
that as well. 14
The king of Kaliṅga laughed so loud that you could see his teeth, brahmin, and
unwise Rukmin, pued up with excitement, said, 15
‘I’ve beaten foolish Balarāma in this match. Blind with pride in gambling, he
vainly insulted all the experts.’ 16
When the wielder of the plough saw the monarch’s teeth and heard Rukmin’s
slander, he was lled with rage. 17
Balarāma, mad with fury, then staked ten million pieces, and Rukmin rolled the
dice. 18
Balarāma won the throw and called, ‘It’s mine!’, but Rukmin cried aloud, ‘No,
it’s mine, Balarāma. Don’t lie! 19
It’s true you staked the bet, but I did not accept it. If you won like this, then am
I not a winner, too?’ 20
Parāśara:
At that moment, a deep voice sounded in the heavens, further stirring mighty
Balarāma’s wrath: 21
‘Balarāma won this fairly. What Rukmin said is wrong. Even though he didn’t
accept the challenge with his words, he accepted with his actions.’ 22
That mighty warrior Balarāma leapt up; his eyes were red with rage. Hestruck
Rukmin with the game-board, killing him. 23
Furious Balarāma then seized the trembling king of Kaliṅga and smashed the
very teeth that he’d revealed before. 24
He grabbed a massive golden pillar and slew the other royals who sided with the
Kaliṅgan king. 25
All the monarchs cried aloud, brahmin, as they tried to ee from Balarāma’s
fury. 26
When Madhu’s subduer heard that Balarāma had slain Rukmin, Maitreya, he
said nothing as he feared both Rukmiṇī and his brother. 27
Keśava then led newly married Aniruddha and the Yadu clansmen back
toDvārakā, best of brahmins. 28
So ends Chapter Twenty-Eight in Book Five of the glorious Viṣṇu Purāṇa.
29. Kṛṣṇa slays the demon Naraka and retrieves
Aditi’s earrings
Parāśara:
Maitreya, in Dvārakā, mighty Indra, lord of threefold worlds, came to Kṛṣṇa,
Śūra’s grandson, riding on his raging elephant Airāvata. 1
Entering the city, he met Hari and told him of the Daitya Naraka’s wicked
deeds: 2
‘Subduer of Madhu and leader of the gods, even though you’ve appeared
inhuman form, you bring all suering to an end. 3
You slew Ariṣṭa, Dhenuka and Keśin and all those who tried to harm ascetics. 4
Kaṃsa, Kuvalayāpīḍa, child-killing Pūtanā and all the other blights on earth
were led to their doom by you. 5
When the threefold worlds are protected by your prowess and your wisdom, the
denizens of heaven are nourished by the portions of the sacrice received from
worshippers. 6
When you’ve heard the reason for my present visit, Janārdana, you must try to
help me. 7
The son of Earth named Naraka, lord of the city of Prāgjyotiṣa, is wreaking
havoc on all creation, slayer of your enemies. 8
This demon carried o the daughters of the gods and siddhas, demigods and
kings and locked them in his palace. 9
He stole wise Varuṇa’s umbrella from which the waters ow, and carried o the
gem-laden peak of Mount Mandara. 10
That demon stole the heavenly earrings, source of nectar, from my mother,
Aditi, Kṛṣṇa, and now he wants my elephant Airāvata. 11
Now I’ve told you of his mischief, Govinda, you must think of retribution.’12
Parāśara:
Hearing this, the lord, son of Devakī, smiled, took Indra by the hand and rose
from his splendid throne. 13
Kṛṣṇa mounted sky-ranging Garuḍa, whom he summoned with just athought,
and, helping Satyabhāmā up, ew to the city of Prāgjyotiṣa. 14
Mighty Indra then set out on Airāvata for the thirteen gods’ abode, Maitreya,
while the residents of Dvārakā looked on. 15
The land around Prāgjyotiṣa for a hundred leagues was lled with razor-nooses
laid by the demon Muru, best of brahmins. 16
With one blow of his discus, Sudarśana, Hari cut them all. Muru then sprang
forward, but Keśava killed him, too. 17
With his aming weapon, Hari burned Muru’s seven thousand sons like
somany moths. 18
After he had slain the demons Muru, Hayagrīva and Pañcajana, brahmin, wise
Hari swiftly marched on Prāgjyotiṣa. 19
There he battled Naraka and his great army, and Govinda slew the Daityas by the
thousands. 20
The Earth’s son Naraka sent forth showers of missiles and other weapons, but
the mighty discus-wielder and destroyer of demon hordes cast Sudarśana at the
Daitya, cutting him in two. 21
When Naraka had been slain, the Earth brought forth Aditi’s earrings.
Sheapproached the universal lord and said: 22
‘After you lifted me, Lord, in the form of a boar, I produced this son, arising
from your touch. 23
You presented him to me, but now you’ve killed him, so take these earrings and
guard his children. 24
Your aspect, Lord, benecent and handsome, has come into this world to ease
my burden. 25
You are creator, transformer and destroyer, the origin and dissolution of the
world. You are the world’s own form. What’s praise to you, eternal Lord? 26
You, Lord, are pervader and pervaded; action, act and agent. You are at the heart
of all creation. What, then, is praise to you? 27
As you are the highest spirit, the very spirit, creation’s heart, eternal Lord, what,
then, is praise to you? 28
Be merciful, heart of all creation. Pardon Naraka for his deeds. He died, but may
your son be free from sin.’ 29
Parāśara:
The lord, cause of creation, granted all the Earth’s requests, best of sages, and
recovered various treasures from the realm of Naraka. 30
In the women’s quarters, Kṛṣṇa of unequalled prowess found sixteen thousand
girls, great sage, and one hundred more. 31
He also saw six thousand awesome four-tusked elephants and twenty-one
million Kambojan steeds. 32
Govinda sent the girls, the elephants and the horses to Dvārakā at once, along
with Naraka’s servants. 33
Hari also found the umbrella of Varuṇa and the jewelled peak of Mount
Mandara and placed them on Garuḍa. 34
Mounting the king of birds himself, Kṛṣṇa then ew with Satyabhāmā tothe
thirteen gods’ abode to return Aditi’s earrings. 35
So ends Chapter Twenty-Nine in Book Five of the glorious Viṣṇu Purāṇa.
30. Aditi praises Kṛṣṇa
Parāśara:
Garuḍa ew easily with Hṛṣīkeśa and his consort, the umbrella of Varuṇa and
the jewelled mountain peak. 1
When Hari reached the gates of heaven, he blew his conch. The deities then
welcomed him with bowls of water to wash his feet. 2
Honoured by the gods, Kṛṣṇa entered their mother’s residence, resembling the
summit of a snowy cloud, and there beheld Aditi. 3
In company with mighty Indra, Janārdana bowed to her, handed her
thesplendid earrings and informed her of the death of Naraka. 4
Aditi, mother of the world, was pleased with Hari, foundation of the universe,
and, setting her heart on him, lauded him without distraction: 5
Aditi:
I bow to you, lotus-eyed protector of devotees, eternal, universal, essence
ofcreation and origin of the world. 6
Author of the intellect, the mind and senses, you are the heart of all three
qualities, yet lie beyond them. You are pure and free from all dualities, abiding in
every heart. 7
You are beyond all conceptions such as appearance and dimension, untouched
by birth and other processes, free from sleep and other limitations. 8
You are twilight, day and night, earth and sky, wind and water, re and mind,
intellect and all the rest, Acyuta. 9
You are the agent of creation, preservation and destruction, and the master of
creators, in three forms known as Brahmā, Viṣṇu and Śiva, Lord. 10
The deities, yakṣas, Daityas, rākṣasas, siddhas, nāgas, kūṣmāṇḍas, piśācas,
gandharvas and humans, 11
Wild and domestic animals, birds, insects, snakes, trees, shrubs, vines, creepers
and every kind of herb— 12
You are every individual entity, large, medium and small, and smaller than the
smallest, as well as everything that takes a concrete form. 13
This, your illusion, beguiles all those who do not know your true condition. The
deluded person is restrained by this, misplacing recognition of the spirit on to
something that it’s not. 14
Conceptions such as ‘I’ and ‘mine’ that arise in folk from this illusion, Lord,
which is itself the mother of the world, are all your doing. 15
Those men intent on their own duties while praising you, Lord, transcend all
this illusion and liberate themselves. 16
Brahmā and the other gods, humankind and animals are all enveloped by this
darkness and blinded by this error in the whirlpool of Vaiṣṇava illusion. 17
Having worshipped you, some desire to full their wishes and bring their own
existence to an end—this is simply your illusion, Lord. 18
Others worship you as they want a son or desire to conquer enemies, butnot for
liberation—this, too, is just the play of your illusion. 19
Like asking for a humble loincloth from a wish-fullling tree, to do so is an error
made by those who have no merit; it arises from their own deciencies.20
Be merciful, therefore, eternal cause of this illusion that seduces all the world,
Lord of creation, and destroy that ignorance masquerading as trueknowledge. 21
I bow to you, wielder of the discus. I bow to you, bearer of Śārṅga. I bow toyou,
Viṣṇu, holding mace and conch. 22
I see your form that’s marked with signs, but your highest form still lies beyond
my comprehension. Show us your mercy, highest Lord. 23
Parāśara:
Thus praised by the deities’ mother, Aditi, Viṣṇu laughed and said, ‘Mother
goddess, may you be merciful to us and grant a boon.’ 24
Aditi:
So be it. As you wish. You will never be defeated by god or demon in the mortal
world, you tiger of a man. 25
Parāśara:
Satyabhāmā, with Śacī, wife of mighty Indra, at her side, bowed at once to Aditi
and asked repeatedly for her blessing. 26
Aditi:
By my mercy, fair-browed woman, you’ll be never old or ugly, always retaining
your awless form. 27
Satyabhāmā desires the Pārijāta tree
Parāśara:
With the permission of Aditi, Indra, king of gods, rst honoured Janārdana,
then duly praised him. 28
Then Kṛṣṇa, accompanied by Satyabhāmā, visited the other lovely pleasure
gardens of Nandana and the deities, best of sages. 29
There, Keśava, universal lord and Keśin’s slayer, beheld the Pārijāta tree, richly
scented, bearing owery masses, bestowing pleasant coolness and resplendent
with reddish sprouts. 30
The Pārijāta, which rst appeared when the ocean was churned for nectar, had
bark that shone like gold. 31
When Satyabhāmā saw it, best of brahmins, she said to Govinda, ‘Kṛṣṇa, why
don’t we take it back to Dvārakā? 32
If what you say to me is true and you really love me, let’s take it for the pleasure
grove at my residence. 33
Kṛṣṇa, you’ve often said with fondness,
“
Neither Jāmbavatī nor Rukmiṇī are as
dear to me as you are, Satyā.
”
34
If that’s true, Govinda, not mere attery on your part, then this Pārijāta tree
should become a feature in my residence. 35
With its owers in my hair, I want to shine amid the other queens.’ 36
Parāśara:
Hearing this, Hari smiled at Satyabhāmā and put the Pārijāta on Garuḍa’s back.
But the keepers of the grove admonished him: 37
‘Excuse me, sir, but that belongs to Śacī, consort of the king of gods. Youcan’t
just take the Pārijāta tree, Govinda. 38
Brought forth for decorative owers for Śacī when the gods rst churned the
ocean, it cannot be removed! 39
It belongs to Śacī, whose face the king of gods delights to see. It’s folly to desire
it. Who could ever take it? 40
The king of gods will surely want revenge for this, Kṛṣṇa, and the other gods will
side with mighty Indra with his thunderbolt in hand. 41
Don’t provoke these deities, Acyuta. The wise do not commend an act that leads
to bitterness.’ 42
Parāśara:
After they had spoken, furious Satyabhāmā then replied, ‘What does Śacī have to
do with the Pārijāta tree? And who’s this Indra, king of gods? 43
The tree was brought forth at the churning of the nectar as the property in
common for all the worlds, you gods, so why should Indra keep it for himself? 44
Like the nectar, moon and Śrī, you keepers of the grove, this tree belongs to all
the peoples of the world. 45
Śacī’s very proud of her husband’s mighty arms, and so she wants to keep it. Tell
her she need no longer look for it, as Satyā’s had it taken somewhere else. 46
Go at once and give this weighty message to Puloman’s daughter, and say to her
that Satyabhāmā sent it: 47
“
If your husband loves you and obeys you, then let him try to stop my husband
carrying the tree away. 48
I know your husband, Indra, and I know he’s lord of thirteen gods. All the same,
I, a mortal woman, am taking this Pārijāta away from you.
”
’ 49
Parāśara:
Hearing this, the keepers went to Śacī and delivered Satyā’s message. Śacīspurred
into action her husband, that lord of thirteen deities. 50
Accordingly, he set out to battle Hari for the tree, brahmin, anked by armies of
all the gods. 51
The thirteen deities, armed with nest weapons, such as bludgeons, swords,
clubs and spears, prepared themselves, while mighty Indra stood with
thunderbolt in hand. 52
When Govinda saw Indra mounted on the king of elephants and advancing with
his retinue of deities to do battle, 53
He blew his conch, lling all directions with its sound, and loosed a ight of
arrows numbering tens of millions. 54
Seeing each direction and the sky itself beset with arrows by the hundreds, all
thirteen gods unleashed their varied weaponry and missiles. 55
But Madhu’s subduer, lord of worlds, easily reduced to a thousand fragments
each weapon and each missile the deities released. 56
Garuḍa, serpents’ devourer, dragged aside the noose that Varuṇa, king of oceans,
cast, and, like the body of a tender snake, ripped it with his bill. 57
With a blow of his mace, Lord Kṛṣṇa, son of Devakī, broke Yama’s sta and
knocked it to the ground. 58
Next, the lord, Śūra’s scion, shattered Kubera’s weapon, Śibikā, with his discus
and, with a glance of just one eye, robbed the Sun of brilliance. 59
He cut Agni, god of re, into hundreds with his arrows, and caused the Vasus to
ee in all directions. He felled the Rudras to the ground, their lance blades
shattered by his discus. 60
With arrows loosed from his bow, Śārṅga, he scattered the Sādhyas, Viśvas,
Maruts and gandharvas in the air, like u that blows from cottonwood trees. 61
Garuḍa tore the deities with his bill, beat them with his wings and ripped them
with his blade-like talons. 62
The king of gods and Madhu’s slayer showered arrows on each other by the
thousand, like a pair of rain clouds shedding torrents. 63
Garuḍa took on Airāvata in that battle, and mighty Indra, with all the gods,
engaged Janārdana. 64
When all their arrows, missiles and other weapons had been cut down, the
Vasus’ leader, Indra, swiftly seized his thunderbolt as Kṛṣṇa raised hisdiscus. 65
Seeing the king of gods and Janārdana with their weapons, best of brahmins, the
threefold worlds cried out in anguish. 66
But Lord Hari caught the thunderbolt hurled by Indra and, holding back his
discus, called on Indra to desist. 67
Now the king of gods had lost his weapon, his elephant was wounded by Garuḍa
and he was on the point of eeing, Satyabhāmā said to Indra, that heroic god: 68
‘It ill bets you, lord of all three worlds and Śacī’s husband, to run away. May
Śacī approach you with a wreath of Pārijāta owers. 69
What’s the good of your heavenly kingdom if you can’t see Śacī with such a
garland, and if she doesn’t love you as before? 70
Let’s stop this battle, Indra. Don’t be ashamed. Keep this Pārijāta tree and tell
the deities not to worry. 71
Śacī’s proud of her husband and didn’t show me courtesy or look on me
hospitably when I came to visit her. 72
As a woman, I’m no deep thinker. My husband’s reputation is my only care.
That’s why, Indra, I began this war with you. 73
I’ve had enough of this Pārijāta. It’s someone else’s property, yet we tried to take
it. Śacī’s proud of her good looks, and what woman isn’t proud of her own
husband?’ 74
Parāśara:
Hearing this, the king of gods turned and said, ‘Enough of these upsetting
words, my ardent friend. 75
I feel no shame in being beaten by the god of universal form, the agent
ofcreation, destruction and preservation of all the world, 76
In whom this universe abides, who has no middle or beginning, from whom the
world arises, the universal being who’ll bring it to an end. How can one who is
defeated by the cause of the origin, dissolution and preservation of the world feel
shame, good woman? 77
He takes the form of the origin of the world, as subtle as an atom, which only
those who understand all things can understand, and no-one else. Who could
defeat the birthless, uncreated, eternal lord, who appears in mortal form of his
own accord to benet the world?’ 78
So ends Chapter Thirty in Book Five of the glorious Viṣṇu Purāṇa.
31. Kṛṣṇa plants the Pārijāta tree in Dvārakā
Parāśara:
Lord Keśava, thus praised by Indra, best of brahmins, smiled and made this
profound reply: 1
The Lord:
You are Indra, king of gods, and we’re mere mortals, universal lord. Forgive us
our transgression. 2
The Pārijāta should be returned to its proper place. I only took it, mighty Indra,
because Satyā told me to. 3
Here’s the thunderbolt I took when you hurled it at me. Please accept your rival-
slaying weapon, mighty god. 4
Indra:
Why do you deceive me, Lord, claiming to be mortal? We’re fortunate that we
recognise you, even though we cannot grasp your subtlety. 5
You are who you are, Lord, bent on the task of universal liberation. You,demon
slayer, remove all thorns from the esh of the world. 6
Take this Pārijāta to the city of Dvārakā, Kṛṣṇa, where it should remain till you
leave the mortal realm. 7
Parāśara:
‘So be it,’ said Hari to the king of gods. He then returned to earth, while
attendant siddhas, gandharvas and sages sang his praises. 8
Arriving over Dvārakā, Kṛṣṇa blew his conch, brahmin, delighting the city’s
residents. 9
He alighted from Garuḍa and, with Satyabhāmā’s help, planted the mighty
Pārijāta in her pleasure garden. 10
All who approached that tree recalled their previous existences, and the scent of
its owers perfumed the world for three leagues all around. 11
Then all the Yādavas, showing their faces to the tree, beheld the original heavenly
forms that each of them embodied.19 12
Kṛṣṇa then took possession of the booty that he’d seized from Naraka:
elephants, horses and other valuables, as well as women, all carried thither by the
demon’s servants. 13
At an auspicious season, Janārdana married all the girls whom Naraka had
abducted from elsewhere. 14
At one and the same moment, Govinda duly took the hand of every girl
inmarriage with proper rites, great sage, each in her own residence. 15
The lord then manifested one form of himself for each of the sixteen thousand
and one hundred women. 16
Every girl believed that she alone had married Madhu’s subduer. 17
Keśava, creator of the world, spent the nights in all of their abodes, brahmin, as
he may take on many forms at will. 18
So ends Chapter Thirty-One in Book Five of the glorious Viṣṇu Purāṇa.
32. Uṣā dreams of Aniruddha
Parāśara:
I’ve mentioned Pradyumna and the other sons of Rukmiṇī and Hari.
Satyabhāmā bore Bhānu and Bhaimarika. 1
Rohiṇī’s sons with Hari included Dīptimanta and Prayakṣa. Jāmbavatī had
Sāmba and others who relied on their own strong arms. 2
Nāgnajitī’s mighty sons included Bhadravinda. Chief among Śaibyā’s sons was
Saṃgrāmajit. 3
Mādrī had Vṛka and other sons. First among the sons of Lakṣmaṇā was
Gātravant. Kālindī had Śruta and others. 4
The bearer of the discus had one hundred and eighty thousand sons with his
other wives. 5
Rukmiṇī’s son Pradyumna was the eldest of them all. His son was Aniruddha.
His son was Vajra. 6
Mighty Aniruddha, victorious in battle, won Uṣā, daughter of Bāṇa
andgranddaughter of Bali, best of brahmins.20 7
On that occasion, there was a great and terrible contest between Hari and Śiva,
in which Hari severed Bāṇa’s thousand arms with his discus. 8
Maitreya:
How did this battle over Uṣā come about, brahmin, and how did Hari cut o
Bāṇa’s limbs? 9
Please describe all this to me, fortunate sage, as I’m very keen to hear this
narrative of Hari. 10
Parāśara:
Bāṇa’s daughter Uṣā saw Pārvatī and Śiva making love one day, brahmin, and
conceived a great desire to do the same. 11
Fair Pārvatī, who could read the minds of all, said to that lovely woman, ‘Why
torment yourself? Just nd a husband.’ 12
Hearing this, Uṣā wondered when this might happen and who might be her
husband. Pārvatī continued: 13
‘The man who sweeps you away in a dream on the twelfth night of the bright
fortnight in the month of Vaiśākha, princess, will be your husband.’ 14
Parāśara:
Just as the goddess had foretold, a man appeared in a dream that night and Uṣā
fell in love with him. 15
But when she woke, she couldn’t see him anymore, Maitreya, and within hearing
of her companion anxiously cried out, ‘Where have you gone?’ 16
Now, this companion, Citralekhā, daughter of Bāna’s minister Kumbhāṇḍa,
asked Uṣā whom she was addressing. 17
Thrown into confusion, Uṣā at rst said nothing, but after Citralekhā reassured
her, she explained it all. 18
Now that Citralekhā understood the matter, Uṣā asked her to nd a way tofull
the goddess’s prediction. 19
Parāśara:
Accordingly, Citralekhā painted on a canvas the portraits of the foremost deities,
Daityas, gandharvas and men, and showed them to her friend.21 20
Uṣā passed over the gandharvas, nāgas, gods and demons, but her eyes were
drawn to the men of the Andhaka and Vṛṣṇi clans. 21
Seeing Kṛṣṇa and Balarāma, that fair-browed woman was overcome with
shyness, brahmin, and, at the sight of Pradyumna, she modestly dropped her
gaze. 22
The moment she saw Pradyumna’s lovely son, brahmin, that wanton woman
cast o all restraint. 23
‘That’s him!’ she cried, ‘That’s him!’ Citralekhā reassured her friend and, asshe
possessed the yogic power of ight, she set o for Dvārakā. 24
So ends Chapter Thirty-Two in Book Five of the glorious Viṣṇu Purāṇa.
33. Aniruddha is bound by Bāṇa and freed
byKṛṣṇa
Parāśara:
Some time earlier, the Daitya Bāṇa bowed to three-eyed Śiva, Maitreya, and
spoke these words to him, ‘Lord, in the absence of a war, my thousand arms are
an embarrassment. 1
I hope there’ll be a battle to aord these limbs some use, as, without a ght,
they’re just a burden. What purpose do they serve?’ 2
Śiva:
When your peacock banner breaks, Bāṇa, you shall have a war to delight esh-
eating ghouls. 3
Parāśara:
Filled with glee, Bāṇa bowed to Śiva and went back home, where, seeing his
broken banner, his excitement was redoubled. 4
At that very time, the exquisite apsaras Citralekhā, employing the power of her
yogic knowledge, returned from Dvārakā, bringing Aniruddha withher. 5
When the palace guards found Aniruddha making love with Uṣā in the inner
chambers, they went to the Daitya king to report the matter. 6
That mighty being sent his servant army, but Aniruddha, destroyer of his
doughty foes, seized an iron bar and killed them. 7
After they had been subdued, Bāṇa himself, mounted on his chariot, resolved to
kill the interloper. Bāṇa battled Aniruddha with all his might, but was driven
back by his rival’s heroism. 8
At the urging of his ministers, he set on Aniruddha a second time and, deploying
his magic powers, bound the Yadus’ hero with a serpent-weapon. 9
The Yādavas in Dvārakā asked where Aniruddha was, and Nārada informed
them that he was Bāṇa’s captive. 10
When they heard that he’d been taken to the city of Śoṇita by a woman with
yogic powers, they were reassured he hadn’t been abducted by the gods. 11
Hari, mounted on Garuḍa, whom he summoned with a single thought,
advanced on Bāṇa’s city with Balarāma and Pradyumna. 12
Coming to that city, Hari battled the Pramathas, Śiva’s demon minions, and,
having overcome them all, he entered Bāṇa’s capital. 13
There, a mighty Fever, in the form of a three-legged, three-headed emanation of
Śiva, fought valiantly with Hari, Śārṅga’s wielder, in defence of Bāṇa. 14
Scorched by contact with the Fever’s embers, Balarāma closed his eyes and hid
behind his brother. 15
While ghting the divine wielder of Śārṅga, the Śaiva Fever was quickly driven
o by a Vaiṣṇava Fever that rose from Kṛṣṇa’s body. 16
When divine Brahmā, grandsire of the world, saw the Śaiva Fever enduring the
blows of Nārāyaṇa’s arms, he begged the god to pardon him. 17
Lord Madhusūdana duly forgave the Śaiva Fever and withdrew the Vaiṣṇava
sickness to himself. 18
‘Those who recall the battle I fought with you will never suer our disease,’ the
Śaiva Fever declared to Kṛṣṇa as he left. 19
Lord Viṣṇu then overcame and crushed the vefold Fires and broke with ease the
army of the Dānavas. 20
All the Daitya forces, Bāṇa, son of Bali, Śiva and his scion Kārttikeya then fought
with Kṛṣṇa, Śūra’s ospring. 21
The battle Hari fought with Śiva was terrible indeed, and all the worlds were
trembling as the deities’ aming weapons scorched them. 22
As that awful conict raged, the thirteen gods all feared the world would surely
be destroyed. 23
With the weapon known as Jṛmbhaṇa, Govinda made Śiva yawn, then destroyed
the Daityas and Pramathas on all sides. 24
Yawning uncontrollably, Śiva sank down on the chariot seat, unable to ght
Kṛṣṇa, the being untouched by deeds. 25
Kārttikeya’s mount was downed by Garuḍa, as Pradyumna’s missiles pierced
him. His strength undone by Kṛṣṇa’s thundering bow, Kārttikeya ed. 26
Kṛṣṇa ghts the demon Bāṇa
With Śiva yawning, the Daitya army vanquished, Kārttikeya beaten and the
Pramatha forces destroyed by Śārṅga’s wielder, 27
Bāṇa mounted his great chariot, to which Śiva’s bull, Nandīśa, had been
harnessed in place of steeds, and advanced to ght with Kṛṣṇa, his son
Pradyumna and Balarāma. 28
The mighty hero Balarāma tormented Bāṇa’s army with his arrows repeatedly
and, having stripped it of its honour, forced it to retreat. 29
Bāṇa saw his army dragged away on the tip of Balarāma’s plough and beaten
with his hammer, while discus-wielding Kṛṣṇa showered it with arrows. 30
Thus, the battle between Kṛṣṇa and Bāṇa unfolded on all sides. 31
Each warrior split the other’s brilliant armour-piercing arrows with missiles of
his own. Bāṇa split each of Keśava’s, and the bearer of the discus did the same to
Bāṇa’s. 32
Bāṇa and Kṛṣṇa, both impulsive warriors, striving for the upper hand, intent
upon destruction, brahmin, then loosed their shafts at one another. 33
p
When all their arrows had been cut down and their missiles almost spent, Hari
turned his mind in full to Bāṇa’s annihilation. 34
Hari, bane of the Daitya host, raised his discus, Sudarśana, whose brilliance
equals that of a hundred blazing suns. 35
That enemy of Madhu cast his discus to fell Bāṇa, but the naked demoness
Koṭavī, conjured by the Daitya’s secret knowledge, appeared in front ofKṛṣṇa. 36
Seeing her before him, unblinking Kṛṣṇa loosed his discus to fell his rival Bāṇa’s
forest of arms. 37
Cast by Acyuta and famed for its destruction of the demons’ serried weapons, it
severed one by one the limbs of Bāṇa. 38
When Bāṇa’s mass of arms had all been amputated, Śiva, assailant of Tripura
city, knew that Madhusūdana would launch the discus in his hand for Bāṇa’s
nal doom. 39
Seeing Bāṇa bleeding freely from the wounds where his limbs were missing,
Umā’s husband came with words to soothe Govinda: 40
Śiva:
Kṛṣṇa, Kṛṣṇa, universal Lord! I know you as the highest spirit, highest lord,
highest Self and highest being with neither start nor nish. 41
Appearing in this bodily form among the gods and beasts and mortals is just a
game for you, universal being, and is but a minor mark of your activity. 42
Be merciful, therefore. I’ve vouched for Bāṇa’s safety, Lord. Don’t let my word
prove hollow. 43
He grew up under my protection and hasn’t wronged you, eternal god. Igranted
him a boon, now I beg you to forgive him. 44
Parāśara:
Hearing this, Govinda’s visage softened. He shed his anger with the Daitya and
spoke to Umā’s husband, who held a trident in his hand: 45
The Lord:
As Bāṇa received a boon from you, Śiva, I’ll spare him and, because I respect
your words, I’ll recall my discus. 46
I’ll uphold in full the guarantee you gave him, Śiva. Regard yourself as being one
with me. 47
I’m all the world, including mortals, gods and demigods, and so are you. Only
those confused by ignorance see a dierence between us. 48
Parāśara:
So saying, Kṛṣṇa proceeded to the place where Pradyumna’s son was held. There,
the serpents binding Aniruddha were blasted by Garuḍa’s breath and ed. 49
Placing Aniruddha and his wife on Garuḍa’s back, Balarāma, Kṛṣṇa’s son
Pradyumna and Dāmodara himself returned to the city of Dvārakā. 50
So ends Chapter Thirty-Three in Book Five of the glorious Viṣṇu Purāṇa.
34. Kṛṣṇa burns Vārāṇasī
Maitreya:
Performing mighty deeds in mortal form, Śūra’s scion defeated Indra, Śiva and
all the other gods with ease. 1
Tell me what other deeds were done by that being capable of supernatural feats,
fortunate sage, as I’m very curious. 2
Parāśara:
Listen closely, brahmin sage, while I recount how Kṛṣṇa in mortal form burned
the city of Vārāṇasī. 3
There was once a man named Pauṇḍraka Vāsudeva. Folk misled by ignorance
told him he was the actual Vāsudeva, Viṣṇu’s avatāra in this world. 4
He began to think he was indeed that being come down to earth. Forgetting his
own true nature, he made himself a set of Vaiṣṇava insignia. 5
He sent an emissary to mighty Kṛṣṇa, saying, ‘Give up your discus and other
emblems, and renounce the name of Vāsudeva, 6
Shed your pride and come to pay me homage, fool, if you value life.’ 7
Hearing this, Janārdana gave a laugh and said, ‘Take this message back to
Pauṇḍraka:
“
I’ll surely send my discus-emblem to you. 8
I understand the import of your words: what must be done will indeed occur. 9
With my emblem in my hand, I’ll come to your city and present it to you
without a doubt. 10
Just say the word, and I’ll appear to you on time tomorrow. 11
Once I receive your protection, sire, I’ll do what’s needed so I need not
fearyou.
”
’ 12
Parāśara:
Hearing this, the emissary departed. Hari then mounted Garuḍa, whom he
summoned with a thought, and proceeded swiftly to the city where Pauṇḍraka
resided. 13
When the king of Kāśī learned of Keśava’s intention, he set out to act as
Pauṇḍraka’s rearguard with all his troops.22 14
Pauṇḍraka Vāsudeva advanced to counter Keśava with his own extensive force
accompanied by the royal army. 15
Hari saw Pauṇḍraka in the distance, riding in a splendid chariot, with discus,
mace, sword and lotus in his hands. 16
He wore a garland, held a bow like Śārṅga and his banner showed Garuḍa. Hari
noticed that he even had a mark like Śrīvatsa on his chest. 17
Seeing Pauṇḍraka clad in yellow garments with a diadem and earrings,
theGaruḍa-banner’s rightful owner laughed aloud. 18
Kṛṣṇa battled Pauṇḍraka’s army with its elephants, cavalry and foot soldiers,
brahmin, armed with swords and lances, clubs and pikes, spears and bows. 19
In a trice, he routed it with enemy-cleaving arrows loosed from Śārṅga and blows
of mace and discus. 20
Janārdana sent the king of Kāśī’s army to its doom, then spoke to foolish
Pauṇḍraka, who still displayed his Vaiṣṇava insignia. 21
The Lord:
Pauṇḍraka, your emissary said I must renounce my emblems, so now I’ll let you
have them. 22
I’ll send this discus and this mace, and here’s Garuḍa. Put him on your standard!
23
Parāśara:
So saying, Hari cast his discus, cutting Pauṇḍraka to pieces. He struck him with
his mace, while Garuḍa downed the bogus emblem on his standard. 24
People cried in anguish as the mighty king of Kāśī fought with Vāsudeva
toavenge his ally. 25
With shafts he loosed from Śārṅga, Hari severed the royal head and ung itinto
Kāśī, spreading panic among the populace. 26
After slaying Pauṇḍraka, the king of Kāśī and his followers, the scion ofŚūra
returned to Dvārakā, where he indulged in heavenly pleasures. 27
Seeing the king of Kāśī’s head that landed in the city, the bewildered residents
wondered what had happened and who had done the deed. 28
When the prince learned that his father had been killed by Vāsudeva, guided by
his family priest, he propitiated Śiva. 29
At the sacred site of Avimukta, the royal scion gratied that deity, who then
oered him a boon. 30
The prince replied: ‘By your grace, Lord Śiva, let a phantom rise to bring about
the death of Kṛṣṇa, my father’s murderer.’ 31
Parāśara:
‘It will be so,’ replied the god, and from the re in the southernmost of the
prince’s sacricial hearths arose at once a monstrous phantom. 32
Her gaping maw blazed with re; her hair was a mass of ames. Crying Kṛṣṇa’s
name repeatedly, the raging ghoul set out for Dvārakā. 33
When the people saw her, sage, their eyes began to dart with terror and they ed
for protection to Madhu’s subduer, the refuge of the world. 34
The discus-wielder understood that this great spectre had been conjured forth
by bull-bannered Śiva when the king of Kāśī’s son had worshipped him. 35
In the middle of a game of dice, Kṛṣṇa casually released his discus with the order
to destroy the frightful apparition whose locks were a mass of blazingre. 36
Viṣṇu’s weapon Sudarśana set o at once towards the dreadful re-belching
spectre, her hair a ery garland. 37
Confounded by the discus’s blow, that phantom born of mighty Śiva ed as
quickly as she could, but the weapon in pursuit was just as fast. 38
As she hastened into Vārāṇasī, best of sages, Viṣṇu’s discus sapped her strength.
39
The king of Kāśī’s army, with a mighty force of Pramathas, armed with every
kind of weapon and with missiles, met Sudarśana. 40
Hari’s discus burned the armies with its energy, even though they knew the use
of weapons. Then it burned down all of Vārāṇasī, source of the apparition, 41
Along with its king, his minions, subjects, horses, elephants, men and all its
stores and granaries such as even deities rarely see. 42
Until every residence, square and rampart was engulfed by ames, Hari’s discus
burned it all. 43
Sudarśana, ablaze with splendour, then returned to Viṣṇu’s hand with
undiminished energy and a thirst for further missions so easily accomplished. 44
So ends Chapter Thirty-Four in Book Five of the glorious Viṣṇu Purāṇa.
35. Balarāma threatens Hastināpura
Maitreya:
I’d like to hear some more about wise Balarāma’s prowess. Kindly tell me,
brahmin. 1
I’ve heard how he dragged the Yamunā and other feats, master, but tell
me,fortunate sage, what other things he did. 2
Parāśara:
Listen, Maitreya, to this feat performed by Balarāma, who in truth is Śeṣa, the
eternal, immeasurable upholder of the earth. 3
Jāmbavatī’s son, the hero Sāmba, seized the daughter of Duryodhana as she was
preparing for her svayaṃvara. 4
The mighty warriors Karṇa, Duryodhana, Bhīṣma, Droṇa and the rest were
furious. They worsted Sāmba in battle and imprisoned him. 5
Hearing this, the Yādavas were all enraged by Duryodhana and his friends,
Maitreya, and devised a scheme to slay them. 6
But Balarāma butted in and, slurring his words in drunkenness, exclaimed, ‘I’ll
go alone to the Kauravas and make them set him free.’ 7
When he reached Hastināpura, the city named for elephants, he didn’t enter,
but waited on its outskirts in a grove. 8
When Duryodhana and the other princes heard that he’d arrived, they presented
him with cattle and some water as a gift. 9
Balarāma duly accepted these, but then addressed the Kauravas: ‘Ugrasena
orders you: set Sāmba free at once.’ 10
Bhīṣma, Droṇa, Karṇa, Duryodhana and the others heard his words, best of
brahmins, and ew into a rage. 11
All the furious Kauravas, Bālhīkas and the rest, who considered Yadu’s lineage
unworthy of a kingdom, said to the wielder of the plough: 12
‘Hey! Hey! What’s this you say, Balarāma? Who among the Yādavas gives orders
to Kuru clansmen? 13
If Ugrasena commands the Kauravas, we might as well give up our white
umbrellas, the symbols of our sovereignty. 14
Go or stay, Balarāma, but we won’t release ill-mannered Sāmba just as you or
Ugrasena wish it. 15
You Kukuras and Andhakas have never shown the respect that we deserve, but
what’s this order from a servant to a master? 16
Just because you sit and eat with us, you’ve grown arrogant. We didn’t think it
wrong to show you kindness, because of our aection. 17
We sent you gifts of welcome because we liked you, Balarāma, but it doesn’t
really suit your clan to receive a gift from ours.’ 18
Parāśara:
So saying, the Kauravas refused to release Sāmba, son of Hari, and, being
inagreement, they returned at once to the city named for elephants. 19
Mad with fury at this insult, plough-wielding Balarāma spun around, leapt up
and kicked the earth. 20
The earth, struck by that mighty being, split asunder, and the sound of the
fracture spread in all directions. 21
With reddened eyes and knitted brows, he shouted, ‘Ha! Such is the haughty
arrogance of these worthless, wicked people. 22
The sovereignty of the Kauravas and ours is the gift of fate, as is the fact they
think today they can ignore the command of Ugrasena. 23
Śacī’s husband and other gods duly follow Ugrasena’s orders, and he holds court
in Sudharmā, Indra’s assembly hall. 24
I curse their pride in a royal throne that has been occupied by a hundred men! Is
not Ugrasena, whose servants’ wives wear garlands from the Pārijāta tree, lord of
the earth? 25
May Ugrasena remain the master of every monarch. Before I enter his city today,
I’ll rid this world of Kauravas. 26
This very day, I’ll kill Karṇa, Duryodhana, Droṇa, Bhīṣma, Bāhlika, Duḥśāsana
and his brothers, Bhūri, Bhūriśravas, 27
Somadatta, Śala, Bhīma, Arjuna, Yudhiṣṭhira and the twins Sahadeva and
Nakula, as well as the other Kauravas, along with their horses, chariots
andelephants. 28
Then I’ll rescue brave Sāmba and his wife, and bring them back to Dvārakā,
where I’ll see Ugrasena and my other kin once more. 29
Better still, I’ll take the Kauravas’ capital, the city named for elephants, along
with the Kurus themselves, and throw them in the Gaṅgā River.’ 30
Parāśara:
So saying, his eyes still red with drunkenness, plough-wielding Balarāma laid his
weapon, blade down, upon the city wall and pulled. 31
Seeing Hastināpura abruptly start to topple, the Kauravas’ hearts all trembled
and they cried aloud, 32
‘Balarāma, Balarāma! Forgive us, mighty warrior, forgive us. Don’t be angry. Be
gracious, plough-wielding hero. 33
Here are Sāmba and his wife. We’ll set them free for you, Balarāma. We didn’t
know how strong you were. Forgive us our oence.’ 34
Parāśara:
The Kauravas immediately came out of the city, best of sages, and handed over
Sāmba and his wife. 35
Balarāma, bowing, spoke to Bhīṣma, Droṇa, Kṛpa and the other Kauravas as
they tried to calm him. ‘I forgive you,’ said that best of heroes. 36
y g y
Even to this very day, brahmin, Hastināpura seems to list, such was the power of
Balarāma, as shown by his strength and courage. 37
The Kauravas then paid respects to Balarāma and sent o Sāmba and his wife
with wedding gifts. 38
So ends Chapter Thirty-Five in Book Five of the glorious Viṣṇu Purāṇa.
36. Balarāma defeats the giant monkey Dvivida
Parāśara:
Listen, Maitreya. Now you’ll hear about another feat performed by mighty
Balarāma. 1
There was a monkey, Dvivida by name, a powerful warrior and ally of Naraka
the demon king and rival of the deities. 2
After Kṛṣṇa, at Indra’s urging, had slain Naraka, that mighty beast then became
the gods’ sworn enemy, saying: 3
‘Because of this, I’ll take revenge on all the gods by disrupting every sacrice and
destroying the world of men.’ 4
Accordingly, misled by ignorance, he prevented acts of worship, overstepped the
limits of the wise and wrought destruction on living beings. 5
That wanton creature burned the land, the cities, towns and everything between
them. Here and there he crushed the villages and other settlements by hurling
mountains down on them. 6
He picked up massifs and dropped them in the seas and rivers, and churned the
ocean while standing in its waters. 7
Stirred by Dvivida, brahmin, the ocean broke its banks and swiftly ooded
towns and cities and other places on its shores. 8
That monkey, who could take on any shape at will, appeared in monstrous form
and ruined all the crops by rolling, roaming and trampling on them. 9
This whole world, ravaged by that evil beast and deprived of Vedic recitation
with ritual cries of vaṣaṭ, Maitreya, was lled with misery. 10
One day, plough-wielding Balarāma was drinking in the garden of Raivata with
fortunate Revatī and some other lovely women. 11
While they sang his praises, that foremost of the Yadu clan enjoyed himself,
surrounded by a splendid throng of girls, like Kubera on Mount Mandara. 12
But then Dvivida appeared and, snatching Balarāma’s plough and club,
hemocked the Yādava to his face. 13
That monkey laughed at Balarāma in front of all the women and kicked the
wine-lled vessels over, smashing all of them. 14
Furious Balarāma cursed the monkey, but Dvivida, ignoring him, just chattered
back. 15
Balarāma leapt up and seized his club in fury, but the magic monkey grabbed a
boulder of enormous size and hurled it. 16
The hero of the Yādavas smashed that rock into a thousand pieces with his club
and brought it to the ground. 17
The monkey ew up in the air, dodged the club and, rushing forward, beat his
paws against his chest in anger. 18
Raging Balarāma struck Dvivida on the head; the monkey dropped down to the
ground, spewing blood, his life force spent. 19
Dvivida’s body fell on a mountain and smashed its peak in a hundred pieces,
Maitreya, as if struck by Indra’s thunderbolt. 20
The deities caused owers to fall like rain on Balarāma and, descending from the
heavens, praised him, saying, ‘Excellent indeed is this feat that you’ve
accomplished. 21
All the world was troubled by this wicked monkey doing favours for the Daityas,
hero. Luckily he’s dead.’ 22
Parāśara:
Many peerless deeds like this were done by prudent Balarāma, who was really
Śeṣa, supporter of the earth. 23
So ends Chapter Thirty-Six in Book Five of the glorious Viṣṇu Purāṇa.
37. The destruction of the Yādavas
Parāśara:
Thus Kṛṣṇa, helped by Balarāma, destroyed the Daityas and the evil kings to
benet the world. 1
With Arjuna’s assistance, Lord Hari eased the burden of the earth by destroying
many armies.23 2
After he’d accomplished this and brought down all the monarchs, he then
annihilated his own clan, the Yādavas, owing to a brahmin’s curse. 3
Kṛṣṇa then abandoned Dvārakā and left his mortal body. This self-born being,
with all his manifested aspects, then resumed his natural state as Viṣṇu. 4
Maitreya:
Why did he destroy his clan owing to the brahmin’s curse, and how did
Janārdana leave his mortal form? 5
Parāśara:
One day, at the sacred site of Piṇḍāraka, some young boys of the Yadu clan spied
Viśvāmitra, Kaṇva and the great sage Nārada. 6
These ne lads, impelled by fate, dressed Sāmba, son of Jāmbavatī, as a woman. 7
They then approached the sages and, bowing with respect, said, ‘This is
Babhru’s wife, and she desires a son. Will her baby be a boy or girl?’ 8
Parāśara:
The sages, endowed with divine perception, felt insulted by the boys and angrily
declared, ‘She will bear a pestle, which will end the clan of Yādavas!’ 9
Thus addressed by the sages, the youths told Ugrasena what they’d done, and
Sāmba later brought forth a pestle from his belly. 10
Ugrasena had that iron pestle ground to dust. This was thrown into the ocean,
where it grew as reeds. 11
When the Andhaka clansmen destroyed the pestle, brahmin, there remained one
blade-like splinter they couldn’t crush. 12
This they also cast into the sea, where it was swallowed by a sh. The sh was
caught by shermen, and a hunter known as Jaras found the fragment in its
belly. 13
Although the slayer of Madhu foresaw the nal outcome, the lord had no desire
to change the course of fate. 14
The gods dispatched a messenger to Keśava, who bowed before him, saying,
‘Lord, I’m an envoy sent in secret by the deities. 15
Mighty Indra with the Vasus, Aśvins, Maruts, Ādityas, Rudras, Sādhyas and the
others wish to tell you this, so listen carefully, Lord. 16
It’s more than a hundred years since you, Lord, propitiated by the thirteen gods,
descended to the earth to ease her burden. 17
The wicked Daityas have been destroyed and the burden of the earth relieved.
May we thirteen deities in threefold heavens always have you as our leader. 18
More than a hundred years have passed, universal Lord. Now, if it pleases you,
return to heaven. 19
The deities also said that, if you’re happy here, then you should remain aslong as
your dependants need you.’ 20
The Lord:
All you’ve said is known to me, messenger, and I’ve already begun the Yādavas’
destruction. 21
Even now, the burden of the earth will not be eased until the Yādavas are
destroyed. Before I leave, I’ll annihilate them all in seven short nights. 22
When the ocean has reclaimed the land I took for Dvārakā, and I’ve destroyed
the clan, I’ll then return to the abode of the thirteen deities. 23
Tell the king of gods and others that, when I’ve left this mortal form, I’llcome
back with Balarāma. 24
Jarāsandha and the other kings who were a burden on the earth have all been
killed, yet even a single Yādava boy is no less a load than they. 25
Tell the gods that I’ll return to guard their realm when I’ve removed this weighty
burden from the earth. 26
Parāśara:
Thus addressed by Vāsudeva, the heavenly envoy bowed to him, Maitreya, and,
with the speed of the deities, returned to Indra’s presence. 27
By day and night, the lord observed bad omens in the sky, on the ground and in
the air, portending the ruin of Dvārakā. 28
Noting these, he then addressed the Yādavas, ‘Behold these dreadful portents!
We’ll go at once to Prabhāsa to ward them o.’ 29
Parāśara:
Uddhava, his foremost devotee, said to Hari with a bow, ‘Tell me, Lord, what I
must do, as I suspect you’ll reabsorb the clan. 30
Signs portending its destruction have been seen, eternal Lord.’ 31
The Lord:
Go with the speed of deities, which you’ll acquire through my mercy, to the
auspicious ashram of Badarīka on Mount Gandhamādana, residence of Nara
and Nārāyaṇa, whose existence puries the world. 32
Contemplate me there and, with my blessing, you’ll achieve perfection.
I’llreturn to heaven when I’ve reabsorbed the clan. 33
The moment I depart from Dvārakā, the ocean will reclaim it. 34
Parāśara:
Hearing this, Uddhava bowed to Hari and left for Nara and Nārāyaṇa’s abode as
suggested. 35
Mounted on swift chariots, the Yādavas then all set out for Prabhāsa, brahmin,
with Kṛṣṇa, Balarāma and the rest. 36
On reaching that location, the Kukura and Andhaka clansmen bathed and then,
encouraged by Vāsudeva, began to drink in earnest. 37
Friction rose among them as they drank. This friction sparked an argument, and
a ght ared up, which led to their destruction. 38
Victims of their destiny, they struck each other with weapons and, when the
weapons were exhausted, they seized the reeds that grew nearby. 39
The reeds were thunderbolts in their hands, with which they slew each other in
that terrible aray. 40
Led by Pradyumna and Sāmba, Kṛtavarman, Sātyaki, Aniruddha, Pṛthu and
Vipṛthu, 41
Cāruvarman, Cāruka, Akrūra and many others, brahmin, they fought with bolts
of lightning in the form of reeds. 42
Hari tried to stop them, but the Yādavas all thought he’d come to their
assistance, so battled on regardless. 43
Furious Kṛṣṇa grabbed some reeds, which became a club of iron for the Yādavas’
destruction. 44
Wielding this weapon, he slew the murderous clansmen, leaving none alive,
while others clashed together and slaughtered one another. 45
Jaitra, the discus-wielder’s chariot, best of brahmins, was swept into the ocean
with its steeds as its driver, Dāruka, looked on. 46
Hari’s discus, club and bow, his quivers, conch and sword all circled him
respectfully, then departed by the solar path. 47
Soon, great sage, not one Yādava remained alive, except for mighty Kṛṣṇa himself
and Dāruka. 48
Balarāma and Kṛṣṇa abandon their mortal forms
As they wandered, Dāruka and Kṛṣṇa saw Balarāma seated by a tree with agiant
serpent coming from his mouth. 49
That massive coiling creature emerged from Balarāma and set o for the ocean,
worshipped by the siddhas and other nāgas. 50
The Ocean came to welcome him with gifts of hospitality, and he slid into its
waters while foremost serpents sang his praises. 51
Seeing Balarāma had withdrawn, Keśava said to Dāruka, ‘Report all this
toVasudeva and to Ugrasena: 52
Balarāma has departed and the Yādavas are no more. I’ll repose in yoga, then I’ll
leave my mortal form. 53
Tell Āhuka and Dvārakā’s inhabitants that the ocean will soon reclaim theircity.
54
They should prepare for Arjuna’s arrival, as they cannot stay in Dvārakā. When
the son of Pāṇḍu leaves, 55
They must follow that Kuru scion wherever he may lead. 56
Go and repeat my words to Arjuna, son of Kuntī: he must protect these folk, my
kin, with all his might. 57
Accompanied by Arjuna, you must lead them all from Dvārakā, and Vajra will
become the Yadus’ king.’ 58
Parāśara:
Hearing this, Dāruka bowed to Kṛṣṇa many times, circled him respectfully, then
set out as instructed. 59
When the prudent driver had departed, he did as Kṛṣṇa ordered him in Dvārakā,
leading Arjuna to the city and setting Vajra on the throne. 60
Lord Govinda, who maintained the highest form of Vāsudeva among the living,
now merged into the Absolute.24 61
Respecting the words of the brahmin Durvāsas, Kṛṣṇa engaged in yoga, best of
sages, seated with one foot upon his knee.25 62
The hunter known as Jaras appeared at that location. His arrow bore the
remnant shard of iron from the pestle at its tip. 63
Standing at a distance, he mistook the foot of Kṛṣṇa for a deer, best of brahmins,
and, with that very missile, he shot him in the sole. 64
Drawing closer, Jaras saw the four-armed being. He threw himself upon the
ground and begged repeatedly for mercy: 65
‘I didn’t know what I was doing and mistook you for a deer. Forgive me. I’m
consumed by shame, so please don’t punish me anymore.’ 66
Parāśara:
‘Have no fear,’ the Lord replied. ‘Go with my blessing, hunter, to the heavens
where gods reside.’ 67
Parāśara:
As soon as he had spoken, a celestial chariot appeared. The hunter climbed
aboard and departed for the heavenly realms, with Kṛṣṇa’s blessing. 68
After Jaras had set o, the lord merged with the highest, eternal, inconceivable,
purest form of Vāsudeva, 69
Which is birthless, ageless, indestructible, immeasurable and universal. Hethen
transcended the threefold state and abandoned his mortal form. 70
So ends Chapter Thirty-Seven in Book Five of the glorious Viṣṇu Purāṇa.
38. Arjuna leads the women from Dvārakā
Parāśara:
On nding the remains of Kṛṣṇa and Balarāma, Arjuna performed the rites for
them and the other Yādavas in turn. 1
Kṛṣṇa’s eight consorts, whom I mentioned, led by Rukmiṇī, embraced the
corpse of Hari and ascended his funerary pyre. 2
Revatī embraced Balarāma’s body, best of sages, and entered the blazing re,
which seemed cool to her on account of her joyous union with her husband. 3
Hearing of this, Ugrasena, Vasudeva, Devakī and Rohiṇī also entered theames.
4
After Arjuna had duly carried out rituals for them all, he led the people,
including Vajra, from the city. 5
Watching over Kṛṣṇa’s myriad consorts, with Vajra and the others as they
abandoned Dvārakā, the son of Kuntī set forth slowly. 6
When Kṛṣṇa left this mortal realm, Maitreya, the assembly hall Sudharmā and
the Pārijāta tree both rose to heaven. 7
On the very day that Hari left the earth for heaven, this dark and potent Kali age
descended on the world. 8
The mighty ocean ooded empty Dvārakā, sparing just the Yadu god’s abode. 9
Even now, the ocean cannot take it, brahmin, as Lord Keśava always dwellsthere.
10
Having seen that place of great good fortune, where Viṣṇu, who removes
allwickedness, disports himself, one is freed from sin. 11
In the land that’s watered by ve rivers and abounds in grain, Arjuna, sonof
Pṛthā, made a home for all the people, best of sages. 12
Seeing women bereft of husbands, led by the archer Arjuna alone, the cupidity
of certain bandits was aroused. 13
Those wicked men whose hearts were lled with avarice met with erce Ābhīra
tribesmen and conferred with them: 14
‘Here, the single archer Arjuna, having overrun us, is leading widowed women
through our lands. Shame upon your army! 15
Slaying Bhīṣma, Droṇa, Jayadratha, Karṇa and the others, Arjuna grew proud,
but he doesn’t know how strong we villagers can be. 16
Come! Come! Take up your staves! This fool looks down on us. What use are
your strong arms?’ 17
Parāśara:
Thousands of plundering bandits armed with staves then fell on the defenceless
throng. 18
The son of Kuntī checked the tribes and, with a laugh, he said, ‘Retreat now—
ignorant of virtue—if you do not want to die.’ 19
But they ignored his warning and seized the women—once the wives ofmighty
Kṛṣṇa—Maitreya, along with their possessions. 20
When that hero Arjuna tried to string Gāṇḍīva, his heavenly bow that never
failed in battle, he found it was impossible. 21
He strove to tighten up the string, but it came undone again. The son of Pāṇḍu
tried to summon magic weapons, but his memory also failed him. 22
Impatient Arjuna, wielder of Gāṇḍīva, loosed arrows at his foes, but they barely
scratched their skin. 23
Arjuna’s unfailing shafts, gifts from Agni, were destroyed in battle with the
herdsmen, and now his very life was threatened. 24
The son of Kuntī recalled how Kṛṣṇa’s power had let him vanquish hosts
ofearthly kings with showers of arrows. 25
While Pāṇḍu’s son looked on, some splendid women were seized by Ābhīras,
while other women ran towards them lustily. 26
When all his arrows were exhausted, Dhanaṃjaya struck the brigands with his
bow, sage, but they merely mocked his blows. 27
While Arjuna was watching, the tribesmen all set o, best of sages, taking those
lovely Vṛṣṇi and Andhaka women with them. 28
Broken-hearted and lamenting, Arjuna cried out, ‘Alas, alas! I’ve been forsaken
by the lord. 29
This bow, these weapons, this chariot with its steeds—all is wasted in an instant,
like donations to a brahmin who’s unworthy. 30
Alas! Powerful indeed is destiny. Without great Kṛṣṇa by my side, Fate awarded
victory to the lesser party, even though they’re weak. 31
These are my arms, this is my st, here is my place and I am Arjuna! Butwithout
auspicious Kṛṣṇa, it’s all in vain. 32
The Arjuna-ness of Arjuna and Bhīma’s Bhīma-ness were doubtless due to
Kṛṣṇa. Without him, I’ve been defeated by mere tribesmen. How otherwise
could this happen?’ 33
Parāśara:
So saying, Arjuna departed for the wondrous city known as Mathurā. There he
enthroned Vajra, delighter of the Yādavas. 34
In Mathurā, Arjuna found Vyāsa living in a forest ashram and, approaching that
blessed seer, he greeted him respectfully. 35
The sage looked long at Arjuna lying at his feet and asked, ‘What’s the reason for
your lacklustre appearance? 36
Have you had sex with a menstruating woman? Have you killed a brahmin?
You’re so pale you’ve surely endured some tragedy. 37
Have your prayers for a son or something else all failed? Have you had sex with a
woman who shouldn’t be approached? Is that why you look sojaded? 38
Have you been eating delicacies alone, not oering them to brahmins rst? Have
you stolen a poor man’s goods, Arjuna? 39
Were you downwind from a winnowing fan, Arjuna, or has the evil eye befallen
you? Why else would you look so pale? 40
Were you touched by water from someone’s ngernails, or splashed with water
from a pitcher? Does that explain your pale complexion? Or have you lost a
battle to inferior opponents?’26 41
Parāśara:
Arjuna, son of Pṛthā, sighed and said, ‘Listen’, then explained to Vyāsa how he’d
been defeated. 42
Arjuna:
Hari, who was our strength, energy, courage, prowess, glory and lustre,
hasabandoned us and gone away. 43
Without that great being, sage, who was one of us and always addressed uswith
a smile, we’re merely men of straw. 44
The highest spirit, who was the power invested in my missiles, arrows and my
bow, Gāṇḍīva, has left. 45
As long as we could see him, our glory, victory, fortune and prosperity never
failed, but Lord Govinda has deserted us and gone away. 46
Kṛṣṇa—by whose prowess Bhīṣma, Droṇa, Karṇa, king of Aṅga, Duryodhana
and the other Kauravas were consumed—has left this world. 47
The earth, like me, has lost its youth, deprived of glory, robbed of beauty.
Neither I nor the rest of the world, dear Vyāsa, will shine again without that
discus-wielding Kṛṣṇa. 48
Because of my faith in him, Bhīṣma and the others were drawn like moths to my
ame, but, in Kṛṣṇa’s absence, I’ve been beaten by some cattle-herders. 49
With my faith in Kṛṣṇa, Gāṇḍīva, my bow, was famed in all three worlds, but,
without him, it’s no match for tribal staves. 50
Despite my eorts, mighty sage, the women in my charge were carried o in
thousands by brigands armed with sticks. 51
All of Kṛṣṇa’s dependants have been seized by Ābhīras, who defeated me with
blows of staves and robbed me of my strength, Vyāsa. 52
It’s no surprise that I am pale—it’s amazing that I’m still alive! Heaped with
abuse by inferior men, grandsire, I’ve no shame left. 53
Arjuna and the other Pāṇḍavas retire to the forest
Vyāsa:
That’s enough of modesty, Arjuna. Grieving doesn’t suit you. You need
tounderstand no being is immune from the vagaries of Time. 54
Time brings all things into being, son of Pāṇḍu, then destroys them. Once you
understand the world is ruled by Time, Arjuna, hold on to strength while it
endures. 55
The rivers, oceans, mountains and all the world with gods and mortals, animals,
trees, insects and reptiles were all brought forth by Time. 56
And Time will bring them to an end again. When you see that Time is at the
heart of this, you’ll nd peace. 57
Kṛṣṇa’s greatness is just as you’ve described it, Dhanaṃjaya. He came to earth to
ease the burden of the world. 58
In former times, the Earth, oppressed by weight, approached the assembly of the
gods, and Janārdana, who also takes the form of Time, descended to the world
on her behalf. 59
That task has been accomplished, Arjuna, as all the kings are slain and the race of
Andhakas and Vṛṣṇis is no more. 60
In this world, the lord has nothing more to do and, hence, his task completed, he
has departed in accordance with his desire. 61
At the moment of creation, the god of gods brings forth the world; while it
exists, he keeps it and, in the end, he is capable of its destruction, as he has shown
just now. 62
Don’t dwell on being beaten, Arjuna, as men have prowess only for a fraction of
their lives. 63
Bhīṣma, Droṇa, Karṇa and the other kings were slain by you alone, but their
death was really brought about by Time. Wasn’t your defeat by lesser men the
same? 64
Just as you defeated them with your faith in Viṣṇu, your defeat by bandits is, in
the end, attributable to Time. 65
That deity, master of the universe, assuming dierent forms, preserves the world
and nally destroys creation. 66
During your own lifetime Janārdana was your ally, son of Kuntī, but now your
life is drawing to a close, your enemies are overseen by Keśava. 67
Who’d believe that you would slay the Kauravas, including Bhīṣma, son
ofGaṅgā? And who’d believe the Ābhīras defeated you? 68
That you, the son of Pṛthā, beat the Kauravas but were yourself defeated
byĀbhīras is just the playful sport of Hari, the universal being. 69
You’re grieving for the women seized by bandits, Arjuna, but I’ll tell you why
this happened. 70
Long ago, a brahmin known as Aṣṭāvakra vowed to live in water, son of Pṛthā,
and he spent many years in worship of the everlasting Absolute. 71
When the armies of the demigods had been defeated, a great celebration was
held on the foothills of Mount Meru. Some heavenly womenfolk saw that
brahmin as they journeyed to the festival. 72
Hundreds and thousands of apsarases, Rambhā and Tilottamā among them, son
of Pāṇḍu, extolled that great ascetic and sang his praises. 73
Intent upon their eulogies, they reverently bowed before the sage as he stood
neck-deep in water, with his matted locks piled upon his head. 74
All those apsarases, best of Kauravas, sang the praises that they thought would
please that foremost brahmin. 75
Aṣṭāvakra:
‘You’ve pleased me, blessed women. Ask for anything you desire, and I shall
grant it, even if it’s hard to come by.’ 76
Rambhā, Tilottamā and other apsarases, celebrated in the Vedas, replied to him,
‘Isn’t it sucient, brahmin, that you’re pleased with us?’ 77
But some among them said, ‘Brahmin, if indeed you’re gratied, we’d like to
have the best of mankind for our husband.’ 78
Vyāsa:
‘As you wish,’ the sage replied, emerging from the waters, but then the apsarases
saw that he was very ugly, as his body was deformed (vakra) in eight respects
(aṣṭa). 79
Seeing this, some tried to hide their mirth, but others burst out laughing, joy of
Kurus, and the sage in fury cursed them: 80
‘Because you think I’m ugly and you mock me, I pronounce this curse onyou: 81
Through my blessing, Kṛṣṇa, the best of men, will be your husband, but cursed
by me, you’ll all be ruined and fall into the hands of bandits.’ 82
Vyāsa:
Hearing this, the apsarases soothed the sage to some extent, so he promised in
the end that they’d attain the realm of Indra, king of gods. 83
That’s why, on account of Aṣṭāvakra’s curse, those splendid women rst had
Keśava as their husband, but were later seized by brigands. 84
For this reason, son of Pāṇḍu, you shouldn’t grieve for them at all. All this ruin
was brought about by the universal lord. 85
And now your own demise is near at hand, as he has withdrawn your strength
and glory, your courage and your greatness. 86
Death is certain for every being that’s born, just as falling is assured for those
who’ve risen. Union ends in separation, and all that’s gathered will be scattered.
87
Knowing this, wise people neither grieve nor cheer, and others who learn their
habits become like them. 88
For this reason, knowing this, you should leave behind this tangled life,
outstanding man, and retire to the forest with your brothers to undertake
austerities. 89
Go and give my orders to Yudhiṣṭhira, king of virtue, and prepare to set out with
your brothers—not tomorrow, but the following day. 90
Parāśara:
Hearing this, Arjuna met the other sons of Pṛthu, Yudhiṣṭhira and Bhīma, and
the twins Nakula and Sahadeva, and told them all he’d seen and done. 91
Hearing Vyāsa’s words conveyed by Arjuna, the ve sons of Pāṇḍu set Parīkṣit on
the throne and departed for the forest. 92
Thus, Maitreya, I’ve described for you at length the deeds of Vāsudeva when he
was born in Yadu’s lineage. 93
So ends Chapter Thirty-Eight in Book Five of the glorious Viṣṇu Purāṇa.
End of Book Five.
1 The commentators do not remark on the apparent incongruity of invoking Viṣṇu in any of the above
incarnations to protect Kṛṣṇa—already a form of the deity.
2 Monier-Williams (1899): ‘kākapakṣa m.,
“
crow’s wing
”
, sidelocks of hair on the temples of young men
(three or ve locks on each side left when the head is rst shaved and allowed to remain there, especially in
persons of the military caste).’
3 There is a nice pun in this verse: nirguṇa means both ‘unstrung’ and ‘worthless’.
4 The commentators explain that this happened during an earlier avatāra when Viṣṇu–Kṛṣṇa appeared as
Garuḍa.
5 There is much inconclusive discussion in the commentaries about these two dance forms.
6 Submarine re, one of the ve forms of Agni, remains hidden under the sea and is always ready to destroy
the world.
7 This is a liberal interpretation. The Sanskrit says: ‘Breath control, consisting of pūraka, recaka,
kumbhaka and the rest, was seemingly practised by the waters of lakes.’ Pūraka is the lling of the lungs,
kumbhaka is the holding of the breath and recaka is exhalation. Water levels rise during the rains, remain
high at the onset of autumn, but fall again as the weather begins to warm up.
8 This verse required a considerable amount of reworking. The original reads: ‘Hari’s arms, coming into
contact with the girls’ cheeks, attained the condition of sweat-rainclouds that bring forth body-hair crops.’
9 This mention of a horse avatāra is curious. Usually the fourth avatāra is said to be Vāmana the dwarf. On
the Hayaśīrṣa/Hayagrīva avatāra, see Bhāgavata Purāṇa (2.7.11 and 5.18.6).
10 Balarāma’s ultimate form is the divine serpent Śeṣa, Viṣṇu’s attendant. I have added and reordered some
phrases for clarity.
11 This is the fourfold emanation or caturvyūha of Pañcarātra theology (Austin 2019: 14, 27).
12 Yayāti’s son Yadu refused to exchange his youth for his father’s old age, so Yayāti cursed him that his
descendants, the Yādavas, would never achieve sovereignty (4.10.7).
13 One division or akṣauhiṇī consists of 21,870 elephants, 21,870 chariots, 65,610 cavalry and 109,350
foot soldiers (Monier-Williams 1899).
14 These are seven traditional forms of warcraft described in works such as the Artha Śāstra.
15 A Garga was also the purohita or family priest of Vasudeva (5.6.8).
16 For more on Rukmiṇī, see Austin (2014).
17 For a full account of the cycle of Pradyumna narratives, see Austin (2019).
18 Manmatha disturbed Śiva’s meditation and the deity burned him to ashes.
19 The gods descended to earth to become the hundred and one branches of the Yadu clan (4.15.24).
20 Both forms, Ūṣā and Uṣā, are used interchangeably in the following verses. I have standardised onUṣā.
21 The apsaras Citralekhā’s name, which itself means ‘portrait’, suggests her artistic talents.
22 Kāśī is an alternative name for Vārāṇasī, a famous centre of Śaiva worship.
23 This is a reference to the Mahābhārata war.
24 The commentators and my fellow translators have all struggled to make sense of this verse. This is the
clearest version I can oer.
25 According to the Mahābhārata (CE 13.144), the sage Durvāsas was once a guest in Kṛṣṇa’s abode. The
sage told Kṛṣṇa to smear himself with leftover rice porridge, while Durvāsas applied it to Rukmiṇī. Kṛṣṇa’s
soles were left uncovered and so became vulnerable.
26 A person standing downwind from a winnowing fan may be covered with dust, but none of the
commentators or earlier translators can explain how water from the ngernails or a pitcher causes pallor.
OceanofPDF.com
Book Six: Dissolution
1. The decline of virtue in the age of Kali
Maitreya:
You’ve described in detail the creation of the world, great sage, the lineages of
patriarchs, the duration of the Manvantaras and the deeds of the dynasties. 1
Now I wish to hear about the destruction of the world, known as the ‘great
dissolution’, and annihilation at the end of every era, foremost sage. 2
Parāśara:
I’ll now describe precisely how dissolution happens at the era’s end, Maitreya,
and explain how primal nature is absorbed. 3
One day and night for ancestors are a month for mortals. One year for mortals is
a day and night for gods. Two sets of a thousand cycles of four ages are a day and
night for Brahmā, best of brahmins. 4
Kṛta, Tretā, Dvāpara and Kali are the ages, and each fourfold cycle takes twelve
thousand years of gods. 5
Every cycle is the same, Maitreya, as they start with Kṛta and end with Kali. 6
In the beginning, Brahmā creates the world in the Kṛta age, and he brings about
its dissolution in the age of Kali. 7
Maitreya:
Please describe in detail the nature of this age of Kali, master, during which
fourfold virtue is corrupted. 8
Parāśara:
You want to ask about the nature of the Kali age, Maitreya, so listen, sage,
because that age is now upon us. 9
At this time, folk no longer follow the provisions for their orders or stage oflife,
nor do they perform the rites determined by the Sāma, Ṛg and Yajur Vedas. 10
Marriage in the Kali age is no longer moral, nor do students live in their gurus’
homes. The customs governing husbands and their wives will be ignored, as will
rituals for the sacred res and deities. 11
In this age, a powerful lord, irrespective of his natal clan, will feel entitled to
procure a woman of any order. 12
In the age of Kali, a twice-born man may be initiated into any spiritual tradition,
but, irrespective of his choice, Maitreya, it will merely be atonement. 13
Anything said to be a scripture will be thus regarded in the Kali age, brahmin;
anything may be worshipped as a god and anyone may follow each stage of life.
14
Fasting, austerities and donations made by those who feel the need will amount
to virtue at this time. 15
Pride in small amounts of wealth will count as riches in the age of Kali, and
women will be proud of their appearance, merely thinking of their hair. 16
In the Kali age, when garments have no gold or gems, jewels or other ornaments,
women’s only source of beauty will be coiure. 17
Wives will abandon husbands when they lose their wealth, but will marry any
man with money in this age. 18
One who pays the biggest bribes gains mastery over men, and positions
ofnobility will derive from one’s connections, not one’s birth. 19
One’s concerns will be limited to one’s home, one’s wealth and chattels, and
money will be squandered on amusements in the age of Kali. 20
Women will be free and yoked to pleasure, while men will hanker after ill-gotten
gains. 21
Even when requested by a friend, a person will not give up one-eighth part of a
farthing, brahmin.1 22
Commoners regard themselves as equal to the brahmins in this age, and cows are
only valued for their milk. 23
All will live in fear of drought—the cause of famine—always looking at thesky.
24
Wracked by drought and other troubles, they will starve themselves to death,
eating roots and leaves and berries like ascetics. 25
Always hungry, troubled and unprotected, they’ll nd no ease or pleasure in the
age of Kali. 26
They’ll eat before they wash; sacred res and gods and guests will not be tended;
nor will they oer water to the ancestors when this age arrives. 27
Women will be greedy, short and gluttonous, having few resources but many
mouths to feed. 28
Scratching their heads with both their hands, surly women will ignore the orders
of their elders and their husbands. 29
They’ll be selsh, sullen, slovenly, abusive and untruthful in the Kali age. 30
Even well-born women, drawn to wicked men, will be vulgar and depraved.31
Boys and the uninitiated will receive instruction in the Vedas, and householders
will neither sacrice nor make suitable donations. 32
Ascetics in the forests will take the food of villagers, and mendicants will be
bound by bonds of sentiment to family and friends. 33
Kings will not protect their subjects, but, under the pretext of levying taxes, will
plunder them like bandits when the age of Kali comes. 34
Anyone rich in horses, chariots and elephants will be a monarch, and the weak
will be their subjects at this time. 35
Vaiśyas will leave their natural occupations in trade and farming and will take on
roles of śūdras and live as artisans. 36
The lowliest śūdras will take the vows of mendicants and, bearing outward signs
of wandering monkhood, will lead a life of heresy, being unordained. 37
Miserable people, gravely oppressed by the weight of tax and famine, will ee to
lands still rich in wheat and barley. 38
When the Vedic path has been abandoned and folk devote themselves to heresy,
with the spread of vice, the people’s lifespan will decrease. 39
Folk will practise awesome penance not sanctioned by the scriptures, and infants
will perish on account of the sovereign’s sins. 40
Girls will bear children at the age of ve or six or seven with boys aged eight or
nine or ten in the Kali age. 41
The hair of youths will turn grey at twelve, and none will live past twenty. 42
Since men are foolish, false and mean, they’ll all die young in the age of Kali. 43
Whenever a rise in heresy is noted, Maitreya, the wise infer the spread ofKali. 44
Whenever pious men on the Vedic path grow fewer, the wise perceive the growth
of Kali. 45
When the endeavours of men who practise virtue vanish, then the rise ofthe age
of Kali is inferred by the learned. 46
When the lord of sacrice, foremost being, is no longer honoured by men with
oerings, the inuence of this age can be discerned. 47
When people nd no joy in Vedic recitation but delight in heresy, best of
brahmins, the wise infer the spread of Kali. 48
During this period, Maitreya, people are seduced by heresies and no longer
worship Viṣṇu, the universal lord, the master and creator of the world. 49
Brahmin, those seduced by heresies exclaim, ‘What do we care for gods or
brahmins, the Vedas or ritual baths!’ 50
Parjanya will release few showers, brahmin, the crops will yield but little grain
and fruit will have no substance when the Kali age begins. 51
Most clothes will be made of ax, most trees will be śamīs and the people mostly
śūdras. 52
Most grain will be millet, most milk will come from goats when the age ofKali
comes and massage oil will be made from uśīra-grass. 53
One’s in-laws will be honoured in preference to one’s parents in the age of Kali,
best of sages. One will befriend the brothers of one’s wife, her kin and men with
pretty wives. 54
‘What’s a mother and what’s a father, when one’s role is shown by actions?’
Such will be the view of those who regard their parents-in-law as their own. 55
Constantly beset by sins of body, voice and mind, foolish folk will err eachday.
56
All that causes pain to false, impure and shameless men will ourish in the age of
Kali. 57
When Vedic recitation ceases and the cries of vaṣaṭ, svadhā and svāhā are heard
no more, the world will be as if alone. 58
In that world, one may, with little eort, earn a peerless store of merit, which, in
the Kṛta age, would require much more austerity. 59
So ends Chapter One in Book Six of the glorious Viṣṇu Purāṇa.
2. Vyāsa reveals the single virtue of the Kali age
Parāśara:
Hear me, fortunate sage, while I truthfully relate wise Vyāsa’s words in this
regard. 1
There was once a debate among the seers about the age in which the smallest
virtue gave the most reward, and by whom this could be achieved most easily. 2
To put forward their uncertainties and dispel their doubts, the leading sages
called on Vyāsa, the greatest seer and arranger of the Vedas. 3
They saw my son, the blessed sage Veda-vyāsa, in the waters of the Gaṅgā,
brahmin, performing his ablutions. 4
Those great seers waited on the bank of that mighty river in a shady grove while
Vyāsa nished washing. 5
Rising from the waters of the river where he’d been bathing, my son Vyāsa cried,
‘This age of Kali is the best! The very best!’ Those sages heard his cry as he dived
back underwater. 6
When he emerged a second time, he shouted, ‘Śūdra, you’re the best. Thevery
best! How fortunate you are!’ 7
Once more the sage immersed himself and, coming up again, he cried, ‘Women
are the best and luckiest. Who’s luckier than them?’ 8
When my son had nished washing, duly rinsed his mouth and completed all the
rites, those holy seers approached him with respect. 9
They oered salutations and found themselves a seat. Vyāsa, son of Satyavatī,
then asked them why they’d come. 10
‘We came to ask about some doubts,’ they said, ‘but let’s forget all that. Now we
want you to explain another matter. 11
You just said the Kali age, a śūdra and a woman are the best, and stated
thatthey’re fortunate. 12
We want to hear about this, sage, as long as it’s not secret. Then we’ll ask about
the other thing that’s on our mind.’ 13
Thus questioned by the sages, Vyāsa gave a laugh and said, ‘Listen, best ofseers,
to why I said that they’re the best. 14
Merit that takes ten years to earn in the Kṛta age takes but a single year inthe
Tretā, a month in the Dvāpara and just a day in this age of Kali. 15
The same applies to the rewards of austerity, the student’s life of chastity, the
recitation of mantras and so on, brahmins. That’s why I said the Kali age is best.
16
The rewards for meditating in the Kṛta, sacricing in the Tretā and worshipping
in the Dvāpara may all be won by merely adoring Keśava in the age of Kali. 17
A person may experience a great increase in his merit with little eort in this age.
That’s why I delight in it, you sages who know virtue. 18
The Vedas are adopted by the twice-born orders who’ve taken vows. They then
perform the sacrice with wealth acquired through communal duty as ordained
by custom. 19
Recitation, sacricial feasts and oerings don’t benet those communities, and
are always undertaken by self-restrained practitioners to their detriment.2 20
If these rites are not performed correctly, the doers incur iniquity from them all.
Merely eating and drinking, brahmins, will not confer the outcome they desire.
21
In all their undertakings, they’re subject to the will of others, brahmins, and
attain the realms ordained for them with diculty. 22
By serving the twice-born orders, a śūdra who oversees the oerings of food
attains the realms ordained for him and is therefore luckier. 23
Since there’s no restriction for such a person on what he may or may not eat or
drink, you tigers among sages, I say that he’s the best.3 24
The wealth that’s won by men through constant obedience to communal duty
should be placed in worthy hands or spent on sacrice, as prescribed by custom.
25
Great pains are undergone in earning and retaining wealth, you best
ofbrahmins, and similarly, men know pain from its improper use. 26
Enduring these and other challenges, men attain their proper realms, best of
brahmins, such as that of Prajāpati and others, in order of their merit. 27
A woman may attain the same realm as her husband, brahmins, merely by
attending him with body, voice and mind. 28
She’s unlike the man who only wins such realms through great travails. That’s
the reason for my third remark, that women are the best. 29
Now that I’ve explained all this to you, brahmins, feel free to ask the question
that brought you here, and I’ll duly answer.’ 30
Parāśara:
‘The matter that we came to ask about,’ the sages said, ‘has been addressed most
adequately in your response to our second question, sage.’ 31
Vyāsa Kṛṣṇa-Dvaipāyana the seer then laughed and addressed the gathered
ascetics, whose eyes were wide with astonishment. 32
‘With divine insight, I perceived your question. That’s why I said,
“
Thebest, the
very best!
”
to you in that regard. 33
Merit is achieved in the Kali age with little eort by those whose faults are
washed away by the water of their own virtues: 34
By śūdras intent on serving the twice-born orders, best of sages, and similarly, by
women with the simple task of waiting on their husbands. 35
Hence, I regard these three as fortunate, as it’s fraught for twice-born folk to win
such merit in the Kṛta age and others. 36
I’ve told you all you wished to hear, even before you brahmins who know virtue
asked. What further may I do for you?’ 37
Parāśara:
The sages worshipped Vyāsa and praised him repeatedly, then departed asthey’d
come, their doubts dispelled by him. 38
I’ve revealed to you this secret, lucky sage, the sole great virtue of the terrifying
age of Kali. 39
I’ll now describe the destruction of the world you asked about, and the periodic
breakdown of the elements. 40
So ends Chapter Two in Book Six of the glorious Viṣṇu Purāṇa.
3. The causal dissolution at the end ofeveryaeon
Parāśara:
It’s thought that dissolution of creation is threefold: causal, elemental andnal.
1
Causal or Brāhma dissolution occurs at the end of every aeon. Elemental
dissolution occurs after two parārdhas, and nal dissolution is liberation from
existence.4 2
Maitreya:
Describe for me the duration of a parārdha, master, after two of which,
elemental dissolution then occurs. 3
Parāśara:
Counting from one place to the next in the decimal system, brahmin,
aparārdha is said to occupy the eighteenth place.5 4
The dissolution that occurs after two parārdhas is elemental, brahmin. Atthat
time, the Seen is absorbed into the Unseen, which is its ultimate cause. 5
A nimeṣa—a blinking of the eye—is the length of a short syllable in the Sanskrit
language. Fifteen nimeṣas make one kāṣṭhā, and thirty kāṣṭhās make a kalā.6 6
A nāḍikā lasts for fteen kalās. 7
Measured with a water clock, a nāḍikā is also the time taken to ll a vessel made
of twelve and a half palas of copper, having the capacity of one prastha of water
(following the Magadhan system of measurement), with a hole in the bottom
into which is inserted a tube made of four māṣas of gold, as long as four ngers
are wide.7 8
Two nāḍikās make one muhūrta, best of brahmins. There are thirty muhūrtas
in one day and night, and thirty days in a month. 9
There are twelve months in a year, which is one day and night for gods. Three
hundred and sixty mortal years are one year for gods, the rivals of the demigods.
10
One cycle of four ages takes twelve thousand divine years, and a thousand such
cycles are said to be a day for Brahmā. 11
One such day is one aeon or kalpa, during which fourteen Manus preside, great
sage. At the end of each aeon, the causal or Brāhma dissolution of the world
takes place, Maitreya. 12
The nature of elemental dissolution is terrifying, Maitreya; now listen while I
describe it for you. 13
At the end of a thousand cycles, when the earth is generally exhausted, there’ll be
a dreadful drought that lasts a hundred years. 14
As a result, all living things on earth, lacking nourishment, proceed to their
destruction, best of sages, driven by their suering. 15
Next, Kṛṣṇa, the eternal lord, appearing in the form of Rudra, will strive forthe
dissolution of all beings that abide within himself. 16
Lord Viṣṇu, occupying seven solar rays, then imbibes the waters, best of sages. 17
By absorbing all the moisture from the earth and living things, Maitreya,
hedesiccates the world. 18
He’ll destroy the oceans and the rivers, the mountains and their streams and the
water found in Pātāla and other lower realms. 19
Next, with his power, those seven rays, strengthened by the added water, give rise
to seven suns. 20
Blazing up and down, brahmin, those suns will burn the threefold worlds and all
the lower realms. 21
The threefold worlds, with mountains, seas and rivers, brahmin, being scorched
by those blazing suns, will lose their moisture. 22
When all the world is robbed of plants and water, brahmin, it resembles
atortoise shell. 23
All-consuming Hari, appearing in the form of Rudra and the conagration at
the end of time, then becomes the serpent Śeṣa’s scorching breath and burns the
lower realms of Pātāla. 24
When that blaze has burned those realms, it spreads up here and destroys
allthings upon the surface of the earth. 25
A great, cruel whirling wreath of ames consumes the world, the atmospheric
realms and heavens. 26
All threefold worlds then glow like a griddle, ringed by swirling ames, deprived
of lifeforms, mobile and immobile. 27
Beset by heat, the residents of the upper realms, great sage, who are privileged to
do so, then retreat to Maharloka. 28
But when that realm becomes too hot for them, its denizens, eeing for their
lives and seeking somewhere higher, withdraw to Janaloka. 29
When Janārdana in Rudra’s form has burned the world, best of sages, the breath
emerging from his mouth gives rise to clouds. 30
These terrifying clouds, called Saṃvartakas, resembling herds of elephants,
shedding bolts of lightning and roaring thunderously, arise above. 31
Some are blue like utpala lilies, some glow white like kumuda owers, some are
grey as smoke and others yellow. 32
Some are dun like donkeys, some are red as lodh-tree sap, some are blue aslazuli,
others are green as emerald. 33
Some are white as conch or jasmine owers, some are black as kohl, some glow
like reies and others are as red as arsenic. 34
Some arise like mounds the hue of blue-jay feathers, some resemble splendid
cities, others tower like mountains. 35
Some rise up like roof-top dwellings, while others appear at. Huge and
rumbling, they ll the sky. 36
Shedding mighty torrents, brahmin, they quell the dreadful res that swept
across the threefold worlds. 37
They douse the ames, then pour down rain for a hundred years or more, best of
sages, inundating this whole world. 38
When all the earth is lled with raindrops as big as dice, the waters ood the
atmospheric realm and then the heavens, brahmin. 39
And when this whole dark universe with all things moving and unmoving has
disappeared, those great clouds rain for yet another century. 40
So ends Chapter Three in Book Six of the glorious Viṣṇu Purāṇa.
4. The elemental dissolution
Parāśara:
When they reach the dwelling of the Seven Sages, the waters cease to rise, great
seer, and all this threefold universe becomes a single ocean. 1
Wind born as breath from Viṣṇu’s mouth dispels the clouds, Maitreya, and
blows for yet another hundred years. 2
The lord, who is all things, beyond all thought, creation’s source, beginningless
yet the origin of all, then absorbs the wind in its entirety. 3
In the middle of that ocean, Lord Viṣṇu rests on Śeṣa as on a couch, then Hari,
source of all, in Brahmā’s form, reposes. 4
Adored by Sanaka and other siddhas who withdrew to Janaloka, and
contemplated by those who rose to Brahmaloka seeking liberation, 5
Firm in heavenly yoganidrā, which emanates from his own illusion, thehighest
lord contemplates himself in the form called Vāsudeva. 6
This is known as causal dissolution, Maitreya, because it’s caused by Hari
reposing in the form of Brahmā. 7
When that universal being awakes, the world begins to stir and, when the
everlasting god reclines upon his own bed of illusion, the whole world shuts its
eyes. 8
Just as one day for lotus-born Brahmā is a thousand cycles of ages, the night,
when the world is submerged beneath the universal ocean, is of the same
duration. 9
When he wakes at the end of the night, Viṣṇu, the unborn being in the form of
Brahmā, creates the world again, as I explained to you before. 10
I’ve thus described the causal dissolution at the end of every aeon, brahmin.
Now listen while I describe the elemental dissolution. 11
After the onslaught of drought and re, sage, when everything in all the worlds
and the lower realms of Pātāla is under water, 12
The elemental dissolution starts, in which the permutations of mahat and all the
other basic elements are destroyed in accordance with the will of Kṛṣṇa. 13
The waters swallow up the quality previously possessed by earth, the
phenomenon of scent, and, when the element of earth is robbed of scent, it is
destroyed. 14
The earth without its fragrance is united with the waters. The rushing, roaring
waters then increase. 15
Filling all the world, the billowing oods spread tfully across each realm on
every side. 16
The quality of taste imbuing water is then absorbed by the element of re and,
when that quality is lost, water is no more. 17
When the waters lose their taste, they become one with re and, when this
happens, re overtakes the world. 18
When re spreads in all directions, it consumes the waters, and this whole world
is slowly lled with ames. 19
When the universe above, below and on all sides is burned by re, the element of
air then swallows form, the ultimate quality of re. 20
When re has been entirely reduced to air and the element of form destroyed,
then light is deprived of form. 21
Light grows dim and the element of air begins to tremble when the world is
dark, and re and air are one. 22
Air, having reached the root that is its origin, shakes violently in all directions:
above, below and on each side. 23
Space then swallows touch, the property of air. Air grows still, and limitless
space alone abides. 24
Lacking form, taste, touch, scent and shape, space appears in pure immensity
and lls the universe. 25
Vacant and ubiquitous, it’s characterised by the quality of sound. Consisting of
sound alone, space is all-pervading. 26
When the elements with sound and other qualities have been absorbed together,
they’re characterised by pride and dullness, it is thought. 27
The elements and all the rest are swallowed by mahat, the element of Greatness,
which is characterised by intellect. 28
The earth and mahat form the inner and outer limits of the universe. 29
Thus, the seven natural elements that arise from mahābuddhi, ‘great intellect’,
all re-enter one another at the time of elemental dissolution. 30
The cosmic egg is dissolved in the waters that surround it, along with the seven
continents and oceans, the realms and mountain ranges. 31
This sheath of water is then absorbed by re; re by air, and air by space. 32
Mahat and other elements swallow space and the elemental state, prakṛti,
absorbs mahat, along with all the elements, brahmin. 33
When the qualities are in balance, neither too little nor too much, sage, it’scalled
the elemental state, prakṛti, the origin, primal Nature, the highestcause. 34
Thus, this entire elemental state is both Seen and Unseen, and the rst
isabsorbed into the second, Maitreya. 35
The singular, pure, immutable, eternal, ubiquitous primal Spirit, puṃs, isalso
an aspect of the universal highest Self, Maitreya. 36
Concepts such as name and station don’t apply to the universal lord, who
should be understood as pure existence and who consists in knowledge and
transcends the Self. 37
This is brahman. This is the Absolute. This is the abode, the highest Self, the
lord. This whole world is Viṣṇu, from whom the perfect sage does not return. 38
Primal Nature, prakṛti, which I’ve described, manifest and unmanifest inform,
and primal Spirit, puruṣa, are absorbed by the highest Self. 39
This highest Self, foundation of the universe and highest lord, is hymned by
name as Viṣṇu in the Vedas and their supplements. 40
Sacrice and renunciation are two forms of pious acts prescribed in Vedic texts.
Through these two paths, men worship Viṣṇu in universal form. 41
Following the paths of the Ṛg, Yajur and Sāma Vedas, the lord and spirit ofthe
sacrice, the highest spirit, is adored by men with sacrices. 42
Viṣṇu, who confers rewards of liberation and is at the heart of knowledge, is
worshipped in the form of knowledge through the yoga of knowledge by ascetics
on the path of renunciation. 43
All that’s named with short, long or extended syllables, and all that’s beyond the
reach of words, is eternal Viṣṇu.8 44
He is Seen, Unseen, eternal Spirit, highest Self, universal Self and Hari
ofuniversal form. 45
Primal Nature, consisting of the Seen and Unseen, and primal Spirit, Maitreya,
are absorbed into that all-pervasive, unimpeded state. 46
The period of two parārdhas that I described to you, Maitreya, is said to be a
single day for Viṣṇu. 47
When the Seen is absorbed into primal Nature, and Nature is absorbed in Spirit,
and Spirit is absorbed in that supreme being, then there is another period, a
night, which is of the same duration as one of Viṣṇu’s days, greatsage. 48
There is, in fact, no day or night for the everlasting highest being, brahmin. It’s
just a way of speaking of the lord. 49
Thus, I’ve described the dissolution of the elements for you, Maitreya. Now
you’ll hear about the nal dissolution, brahmin. 50
So ends Chapter Four in Book Six of the glorious Viṣṇu Purāṇa.
5. The nal dissolution and the nature ofsuering
Parāśara:
The wise person who understands three kinds of worldly suering, including
pain arising from within, Maitreya, and in whom spiritual knowledge and
dispassion have arisen, will attain the nal dissolution. 1
Pain arising internally is of two kinds, aecting both the body and the mind.
Bodily aictions are divided into many classes. Listen to these: 2
Headaches, colds, fever, gout, stula, spleen, haemorrhoids, asthma, tumours,
vomiting and many others. 3
There are also diseases of the eye, dysentery and leprosy. This is how bodily
aictions are classied. Now hear about aictions of the mind. 4
Desire, anger, fear, hatred, greed, delusion, depression, grief, envy, contempt,
jealousy, selshness and other emotions— 5
There are many such mental aictions, best of brahmins. These are the classes
of suering arising from within. 6
Wild animals, birds and other people, esh-eating piśāca demons, serpents and
rākṣasas, as well as snakes and insects—these living things may bring harm to
people. 7
I shall also mention suering inicted by natural forces, including cold, heat,
wind, rain, oods and lightning, most excellent of brahmins. 8
The suerings arising in pregnancy, birth, old age, ignorance, death and hell are
divided into myriad classes, best of sages. 9
The tender-bodied embryo in the womb is surrounded by lth, wrapped in a
caul, with its back, neck and bones hunched over. 10
The suering of the growing foetus is heightened by discomfort caused by
acidic, pungent, sharp, hot and salty foods eaten by its mother. 11
Unable to stretch or bend its limbs and lying in a mire of excrement and urine,
it’s aicted on all sides. 12
It cannot breathe but is conscious and, recalling earlier births by the hundred, it
waits in the womb amid great suering, bound by deeds performed in previous
lives. 13
As it’s being born, its face is smeared with faeces, urine, blood and semen, and its
bones and sinews wracked by labour pains. 14
Upside down, it’s squeezed from the womb by strong and painful contractions
and is beset by woe. 15
The infant is deprived of earlier memories when it breathes the air outside, best
of brahmins, and is born in ignorance. 16
As if its limbs are pricked by thorns or hacked with saws, it falls to the ground
like a maggot from a foetid wound. 17
Unable even to scratch itself, the infant lies in a helpless state, dependent on the
will of others for washing, food and drink. 18
Lying on a dirty rug, the babe is bitten by mosquitoes, bugs and other pests, and
cannot fend them o. 19
Many are the earthly pains attending birth, and many are those which follow
them in childhood. 20
Shrouded in ignorance and dullness, and lled with delusion, the individual
knows not whence he came, who he is, whither he will go or his own nature.21
He knows not the bonds that bind him, what’s a cause and what is not, what’s
to be done and what is not, what’s to be said and what is not, 22
What is virtue and what is not, where virtue exists and why, what is duty and
what is not and what is good and what is not. 23
Thus, deluded individuals, obsessed with their own penis and their stomach, are
no better than the animals and endure great suering born of ignorance. 24
Ignorance is a state of dullness, brahmin, because of which unknowing beings,
who should engage in sacrice, neglect such acts. 25
Great sages have declared that hell is the consequence of neglected worship. As a
result, the ignorant suer greatly in this life and the next. 26
When a man’s body is old and frail, his limbs grow weak, his teeth are loose or
missing and sinews, veins and wrinkles cover him, 27
He can’t see far but stares blankly, hairs sprout from his nostrils and he’s
wracked by tremors. 28
His bones stick out, his back is bent, his joints are swollen, he eats little
asdigestion fails and he hardly moves at all. 29
It’s hard for him to walk or rise, lie or sit or move; his eyes and ears grow weak;
he dribbles down his chin. 30
All his senses fail as he approaches death, and he forgets events as soon as they
have happened. 31
When he has to repeat himself, he’s overcome with weariness, but the dreadful
strain of drawing breath and coughing robs him of his sleep. 32
When a man is old, others must help him up, and others dress him, but his
servants, sons and wife all mock him. 33
He cannot clean himself, yet still craves food and other pleasures. Hisattendants
laugh at him and all his kin ignore him. 34
Recalling exploits of his younger days as if they happened in another lifetime, he
sighs deeply and is troubled. 35
Having endured the woes of dotage, now hear about the torments met indeath.
36
His neck, ngers and hands hang loose and his body begins to twitch.
Oneminute, he lies limp and tired, the next, he seems to wake a little. 37
Remembering the things he owns, he frets about his gold, stores, sons, wives,
servants, houses and all the rest. 38
His bones and joints are wracked by stabbing pains of Death’s sharp arrows,
which rip his vital organs like cruel saws. 39
His eyes roll back, his hands and feet convulse, his palate, lips and tongue are dry,
then the rattle of death is heard. 40
His throat is blocked by oods of morbid humours and breath is laboured.
Aicted by great suering, thirst and hunger torment him. 41
Overwhelmed by pain as Yama’s minions goad him, he dies, only then toreceive
another body to be tortured in the realms of hell. 42
The living endure these and other frightful pains at the time of death.
Nowlisten to the torments that the dead will meet there. 43
Caught in the noose of Yama’s servants and struck with rods, they must bear the
fearful sight of the Lord of Death as they face the terrible road tohell. 44
In that realm of frightful burning sands, res, machines, weapons and the rest
are found each kind of hellish torment, brahmin, so dicult to endure. 45
Hacked with saws, cooked in pots, chopped with axes, buried in the ground, 46
Impaled on stakes, eaten by tigers, torn by vultures, devoured by leopards, 47
Boiled in oil, drowned in slime, dropped from heights, thrown from catapults—
48
The torments they endure in hell, arising from their own misdeeds and
administered by the denizens of that realm, brahmin, are innumerable. 49
But hell is not the only place of pain, best of brahmins. In heaven, too, abeing is
never free from the fear of falling to a lower realm. 50
There he will be conceived, only to be born once more. Leaving the womb and
entering the world again, he’s destined for another death. 51
He may die an infant or in childhood, as a youth or adult or in his dotage, but
death is certain. 52
While he lives, he’s beset by varied troubles, like a cotton seed amid a mass of
bres before they’re spun as thread. 53
Winning, keeping and losing wealth all bring woe to men, as do the pains of
those we love. 54
Each thing that brings us joy, Maitreya, becomes the seed of a tree of pain. 55
Wives, sons, friends, possessions, houses, elds, wealth and all the rest cause
more trouble than the joy they yield. 56
Vāsudeva as the antidote to suering
Where may those whose hearts are thus tormented by scorching rays of worldly
pain seek shelter, other than the shade of the tree of liberation? 57
The wise therefore hold that the antidote for this threefold suering arising in
the womb—birth, old age and the other states of life— 58
Is complete and nal union with the lord, which alone is marked by a state of
bliss and eclipses every other joy. 59
That’s why the wise should strive for him. Knowledge and sacrice are said to be
the means for doing so, great sage. 60
They say that knowledge is twofold, arising from scripture and from reection.
Scripture consists of the Absolute in the form of the Word, but the highest form
of the Absolute is born of meditation. 61
Just as the sun dispels the deepest darkness, wise brahmin, so, too, does
knowledge gained through the senses and born of meditation shine like alamp
on ignorance. 62
Manu himself relayed the import of the Vedas as he recalled it, best of sages.
Now listen as I repeat what he said in this regard. 63
Two forms of the Absolute are to be recognised: the Word and the Supreme.
One well versed in the former may reach the highest state of the latter. 64
The Atharva Veda also describes two forms of knowledge. By means of the
higher, one attains the imperishable state, while the other consists of the Ṛgand
other Vedas. 65
That which is unmanifest, unageing, inconceivable, unborn, undecaying,
indescribable, formless, lacking hands and feet and other features 66
Is the universal, eternal lord, the uncaused source of all creation, the all-
pervading but unpervaded origin of everything—it’s this the sages see. 67
This is the Absolute, Supreme, the abode to be contemplated by those who
yearn for liberation. Subtle, but alluded to by words of sacred scripture, it’s the
highest state of Viṣṇu. 68
The word ‘blessed’—bhagavant—is also a form of the Supreme, and is the
means of expressing the primal, eternal being.9 69
One who truly grasps the import of this expression will comprehend the other
form of knowledge embodied in the Vedas. 70
The term bhagavat is used to worship that form of the Absolute, brahmin,
which lies beyond the reach of words. 71
Therefore, Maitreya, it’s used to express the pure, supreme Absolute, known as
the almighty, the cause of the cause of everything. 72
The syllable bha implies the two meanings of maintainer (saṃbhartṛ) and
protector (bhartṛ), sage, while the syllable ga signies the leader, driver
(gamayitṛ) and creator. 73
The syllables bha and ga express six qualities: supremacy over all, power, glory,
majesty, knowledge and asceticism. 74
Va implies all creatures dwell (vasanti) in the universal being at the heart ofall
creation, and that the everlasting deity dwells in all. 75
Thus, this great word bhagavat applies to the highest Absolute, Vāsudeva and
nothing else, you peerless sage. 76
In this context, the term implies a state of reverence. It has a special expressive
function and is not gurative, but in other contexts, it may be so. 77
One who understands the beginning of creation and its end, the right way and
its opposite and knowledge and its absence may be called a bhagavat, a blessed
one. 78
In the former instance, the term denotes wisdom, energy, strength, supremacy,
power and brilliance without remainder, and the absence ofany negative traits.
79
As all beings dwell in the highest being and the universal being dwells in them,
he is known as Vāsudeva. 80
This is how in former times Keśidhvaja, when asked about eternal Vāsudeva’s
name, accurately explained it to Khāṇḍikya Janaka: 81
Because he abides in beings and they abide in him, the creator and disposer of
the worlds is Lord Vāsudeva. 82
He transcends the nature of all creation, sage, its transformations and all its
qualities, good and bad. He’s beyond all limits and is at the heart ofeverything.
All space in the world is lled by him. 83
He is at the heart of all blessings and goodness, and accomplishes the creation of
all beings with a mere fraction of his ability. He assumes an expansive form at
will, and showers benets on all the world. 84
He is the sole store of energy, power, supremacy, perception, might, strength and
other qualities. Higher than the highest, no faults exist in the all-inclusive lord.
85
He is sovereign, one but many, unmanifest yet visible, lord of all, all-seeing, all-
knowing, all-powerful and is called the highest master. 86
That by which he’s known, beheld or understood is faultless, pure, supreme,
unsullied, uniform spiritual knowledge. All else is ignorance. 87
So ends Chapter Five in Book Six of the glorious Viṣṇu Purāṇa.
6. Khāṇḍikya and his cousin Keśidhvaja
Parāśara:
The highest spirit may be perceived through Vedic recitation and through yoga.
That’s why the Absolute, the means of attaining that state, is described by the
formula ‘It is this—tad etat’. 1
After recitation, one should practise yoga, and, after yoga, recitation. Through
excellence in both, the highest spirit manifests. 2
Vedic recitation is one eye with which to see the lord, and yoga is the other, as
the Absolute lies beyond the bodily eye. 3
Maitreya:
Speak on yoga, master, as I wish to understand it. When I comprehend that,
Imay be able to perceive the highest lord, foundation of the universe. 4
Parāśara:
I’ll describe yoga to you, great sage, just as Keśidhvaja explained it to Khāṇḍikya
Janaka in former times. 5
Maitreya:
Who was Khāṇḍikya, brahmin, and who was Keśidhvaja? How did their talk of
yoga come about? 6
Parāśara:
Janaka Dharmadhvaja had one son, Amitadhvaja, and another named
Kṛtadhvaja, a king who constantly found joy in the highest spirit. 7
Kṛtadhvaja had a son named Keśidhvaja, brahmin. Amitadhvaja’s son was
Khāṇḍikya Janaka. 8
Khāṇḍikya excelled on the path of ritual action and was skilled in worldly
matters, but Keśidhvaja was an expert in spiritual knowledge. 9
These two, however, both wished to usurp the other, and Keśidhvaja deprived
Khāṇḍikya of his kingdom. 10
Driven from his realm, Khāṇḍikya wandered in the jungle, where travel is not
easy, accompanied by his priest and ministers but taking little else. 11
He still conducted sacrices, but, lacking true spiritual insight, he hoped in his
ignorance to gain knowledge of the Absolute and escape from death thereby. 12
One day, Keśidhvaja was engaged in yoga when a fearsome tiger killed his dairy-
cow in a trackless forest, you yoga expert. 13
Hearing that his cow was dead, the king then asked his priests about atonement.
14
‘We don’t know,’ they said, ‘but you should question Kaśeru.’ The king then
asked that sage, who gave the scion of Bhṛgu the same reply: 15
‘I don’t know, your majesty, but ask Śunaka. He’s an expert in such things.’ The
king then went to Śunaka and asked him, sage, and Śunaka replied, ‘Listen: 16
Neither Kaśeru, nor I, nor any other man on earth at present knows the answer.
The only one who truly knows is your rival Khāṇḍikya whom you’ve
vanquished.’ 17
The king replied to Śunaka, ‘I’ll go and ask my enemy, sage, and even if he kills
me, I’ll obtain the reward of sacrice. 18
On the other hand, if I ask him and he tells me how to make amends, then my
yoga practice will be unimpaired, best of sages.’ 19
Parāśara:
So saying, the king, dressed like an ascetic in a black antelope hide, mounted his
chariot and entered the forest where wise Khāṇḍikya camped. 20
When Khāṇḍikya saw his enemy approaching, his eyes grew red with fury and,
nocking an arrow to his bow, he said, 21
Khāṇḍikya:
You attack me with a deer skin as protection, and you think I won’t ght back
because I’m wearing the same thing! 22
But tell me, fool, isn’t this the hide from the back of an antelope that you and I
both killed with our deadly sharpened arrows? 23
I’m going to kill you now. You’ll not escape alive. You, the foolish thief who stole
my realm, are now my enemy! 24
Keśidhvaja:
I’ve come to ask a question, Khāṇḍikya, not to ght you, so set aside your anger.
Put down that arrow. 25
Parāśara:
Wise Khāṇḍikya then consulted all his ministers and priests in private. 26
‘Now your rival’s in your power you should kill him,’ his advisors said. ‘Ifyou do
so this whole world is yours.’ 27
‘It’s surely true,’ Khāṇḍikya said, ‘that once he’s dead the world is mine. 28
But victory in the next world will be his, even if this world belongs to me. IfI
forbear to kill him, I’ll win in the afterlife, and he can have this mundanerealm.
29
Victory in the next world is eternal, but victory here is eeting. I’ll therefore
spare the man and listen to his question.’ 30
Parāśara:
Khāṇḍikya Janaka approached his adversary and said, ‘Ask me all you wish to say,
and I’ll reply.’ 31
Keśidhvaja told him that his cow had died, brahmin, and asked how he should
make amends. 32
Khāṇḍikya then described to Keśidhvaja the atonement to be performed in full,
brahmin, according to the law. 33
Now that great Khāṇḍikya understood Keśidhvaja’s intention, he granted him
permission to proceed to the sacricial ground, where he duly undertook the
rites. 34
When King Keśidhvaja had carried out the rituals in the proper order and
according to the law, and performed the requisite purication afterwards, he’d
done his duty, but then he thought, 35
‘I’ve worshipped all the priests and honoured the assembled ociants. Similarly,
I’ve satised the desires of all who wanted something. 36
I’ve behaved appropriately towards everybody here, so why’s my heart not
satised with this sacrice?’ 37
Reecting thus, he realised that he hadn’t paid Khāṇḍikya his sacricial fee, the
guru-dakṣiṇā. 38
Mounted on his chariot, the king returned to the trackless wood, Maitreya,
where Khāṇḍikya resided. 39
When Khāṇḍikya saw the king returning, he raised his bow and stood intent on
killing him, but Keśidhvaja spoke again: 40
‘I haven’t come to ght, Khāṇḍikya, so don’t be angry. Understand I’m here to
make the payment due to you as guru. 41
I’ve completed all the rituals as instructed, and I wish to compensate you, so
name your fee.’ 42
Parāśara:
King Khāṇḍikya consulted with his ministers once more, saying, ‘He wants to
pay a fee, so how much should I ask for?’ 43
‘You should ask for your whole realm back again,’ the ministers replied. ‘Skilful
men win sovereignty without deploying arms.’ 44
Wise King Khāṇḍikya laughed at them and said, ‘Why would such a man asme
request a eeting earthly kingdom? 45
You provide advice for handling mundane matters but know nothing of the
highest truth or how it may be reached.’ 46
Parāśara:
Having spoken thus, Khāṇḍikya went to King Keśidhvaja, asking, ‘Do you truly
wish to pay the guru-dakṣiṇā?’ 47
p y g
‘Indeed, I do,’ was his reply. Khāṇḍikya then said, ‘You’re well-versed in spiritual
knowledge and highest truth. 48
If you wish to pay my fee, then say what acts are able to dispel my misery?’ 48
So ends Chapter Six in Book Six of the glorious Viṣṇu Purāṇa.
7. Keśidhvaja instructs Khāṇḍikya in yoga
Keśidhvaja:
Why didn’t you demand my kingdom, free from impositions? Nothing is dearer
to kṣatriyas than winning sovereignty. 1
Khāṇḍikya:
Understand, Keśidhvaja, why I didn’t request your realm, which an unwise
person might desire. 2
It’s the duty of all kṣatriyas to defend their subjects and to slay in righteous
battles those who challenge their authority. 3
It wasn’t wrong of you to seize the kingdom from me, when I was unable to
defend it. I’ve now set aside such ignorance that merely tied me down. 4
My desire for sovereignty was the product of my birth, my lust and greed, not
the fault of another man, and was a bar to virtue. 5
Wise men think it’s wrong for kṣatriyas to ask for gifts. That’s why I didn’t
foolishly request the realm. 6
Unwise men whose hearts are carried o by a sense of self, drunk with pride,
crave sovereignty—not men like me! 7
Parāśara:
King Keśidhvaja was delighted. ‘Excellent!’ he cried and said to Khāṇḍikya
Janaka with aection: ‘Listen to what I say. 8
On account of ignorance, I wanted to escape from death, so I ruled the kingdom
and undertook many sacrices, but I squandered merit in enjoyments. 9
You’re lucky that your heart was drawn to the power of contemplation. Now
listen, pride of our family, to the nature of ignorance. 10
The error that the self consists in something that’s not the self, and what is not
one’s own is indeed one’s own, is the twofold seed from which grows the tree of
ignorance. 11
The ignorant embodied being, who occupies a body composed of vefold
elements, bewildered by the darkness of delusion, stridently proclaims this view:
“
I am this body.
”
12
The self is dierent from space, air, re, water and earth, so who’d maintain that
it exists within the body? 13
As the self is not an aspect of the body, what wise person thinks he owns his
house, his elds and other things, when these can only be enjoyed through
bodily means? 14
Similarly, as the self is not an aspect of the body, what thoughtful man regards
his sons and grandsons arising from his body as his own? 15
Every act a person undertakes is to satisfy the body, but if the spirit and the body
are distinct, then everything that he regards as vital will further bindhim. 16
Just as a house that’s built of clay is plastered with a mix of clay and water, in
that same way, the body, which consists of earth, is kept alive with earth and
water.10 17
If a person’s body, consisting of ve elements, is sustained by food of these same
elements, then what has that person to be proud of? 18
Trudging on the worldly path of a thousand births, he’s wearied by delusion and
cloaked in the dust of yearning. 19
Washing o that dust in the warming bath of knowledge, he sheds the weariness
of delusion gathered on saṃsāra’s roads. 20
When fatigue is at an end, his heart grows light and he attains supreme nirvāṇa,
matchless and transcending pain. 21
The self entails the pure state of nirvāṇa and embodies wisdom. The blemishes
of suering and ignorance mark the natural world, but not the self. 22
Water in a pot takes heat from the re beneath it, without contact with the
ames, even as it boils and bubbles, sage. 23
Similarly, the self, interacting with the natural world and corrupted by egoism
and pride, manifests properties of that world, even though it’s separate and
unchanging. 24
That’s why I say that it is the seed of ignorance and, apart from yoga, there is no
antidote for suering.11 25
Khāṇḍikya:
Then describe that yoga, fortunate king. In the lineage of Nimi, you’re thought
to be an expert on the subject, as you grasp the sense of all the relevant treatises.
26
Keśidhvaja:
Listen, Khāṇḍikya, and I’ll explain the reality of yoga. A sage established in this
practice, having reached the state of the Absolute, will never fall from it again. 27
A man’s mind is the cause of both his bondage and his liberation. Attachment
to the objects of the senses causes bondage, while freedom from attachment
leads to liberation. 28
Having withdrawn the mind from the objects of the senses, the knowledgeable
sage should contemplate the highest lord, the Absolute, to accomplish
liberation. 29
The Absolute attracts the being who shares its nature and contemplates that
state, sage, just as a magnet, made of iron, has the power to attract the same
material. 30
The particular mental exercise, undertaken through one’s own endeavour, and
during which the union with the Absolute is felt, is known as ‘yoga’. 31
A practitioner whose yoga is marked by performance of the highest excellence in
this regard is said to occupy the cusp of liberation. 32
A practitioner who begins to master himself in this way is said to be disciplined
through yoga, and one who has attained the supreme Absolute is said to have
accomplished samādhi, or perfect union. 33
If the heart of the former has been sullied by faults, then he will experience
liberation after practising yoga during further lifetimes. 34
A practitioner who has accomplished samādhi will achieve liberation in his own
lifetime, as his accumulated karma is soon consumed in the re ofyoga. 35
The practitioner should embrace chastity, nonviolence, truth, honesty and
poverty, while remaining free from desire and directing his mind towards its
proper object. 36
The self-restrained individual should undertake study, purity, contentment and
austerity, while bending his mind towards the highest Absolute. 37
These ve, known as the major and minor observances, respectively, oer great
rewards to those who want them, but result in liberation for those who are free
from yearning. 38
Imbued with these qualities, and adopting a posture such as bhadrāsana,12 the
self-restrained practitioner should discipline himself by means of the ten
previously mentioned observances. 39
After repeated practice, he supresses the ow of air called prāṇa with breath
control or prāṇāyāma, either with a seed or without one. 40
By means of the twofold practice of alternately controlling the airows ofprāṇa
and apāna—inhalation and exhalation—a third form of control arises from the
suppression of both of these. 41
The foundation for most individuals is gross form, best of brahmins, butfor one
who practises yoga, the foundation is the innite deity. 42
Having withdrawn the sense organs from sensations such as sound to which
they are attracted, one who knows yoga should focus on mental activities, intent
on curbing senses. 43
By this practice, a state of supreme control arises even for those whose minds are
ckle, but if the senses are untamed, the practitioner will remain unable to reach
union. 44
With breath controlled through prāṇāyāma, and senses curbed by the practice
of withdrawal, one may set one’s steadied mind on the perfect refuge. 45
Khāṇḍikya:
Tell me, fortunate king, what’s the perfect refuge for the mind, on which basis
every source of blemish is destroyed? 46
Keśidhvaja:
The refuge of the mind is the Absolute, and it’s twofold, sire: formed and
formless, or primary and secondary. 47
Realisation of this refuge is threefold, your majesty. You must understand all
this: that which is called the Absolute, that which is known as action andthat
which consists of both. 48
Realisation in the form of action is one; that marked by the Absolute is another;
and that marked by both is the third. Hence, realisation is threefold. 49
Sanandana and other sages reached realisation of the refuge marked by the
Absolute. The deities and other beings, both mobile and immobile, achieved
realisation marked by action. 50
For Brahmā, born of the golden egg, and other deities, knowing their
responsibilities, realisation is twofold and is marked by both Absolute
andaction. 51
Until all knowledge and action directed towards dierentiation have ceased, for
those who see distinctions, all the world is one thing and spirit is another, your
majesty. 52
Realisation that is free from dierentiation is pure existence, is beyond the reach
of words and is to be comprehended as the Self; this is called the Absolute. 53
This is the supreme, unborn, unchanging form of formless Viṣṇu, thehighest
spirit, marked by ubiquity and diversity. 54
Since the practitioner cannot contemplate that form, your majesty, one should
meditate on the physical form of Hari that lies within the reach ofall. 55
Lord Brahmā, Indra, chief of Vasus and protector of his subjects, the Maruts,
Vasus, Rudras, the suns, the stars and planets, 56
Gandharvas, yakṣas, Daityas and all other creatures of divine origin, humans,
animals, mountains, oceans, trees and rivers, 57
All beings, your majesty, and those which are the cause of beings, beginning with
primal Matter and ending with dierentiated entities, sentient and insentient, 58
One-footed, two-footed, many-footed and footless—all these are manifest forms
of Hari to be apprehended by three kinds of realisation. 59
All this, the entire world of mobile and immobile things, is lled with Viṣṇu’s
energy in the form of the highest Absolute. 60
This energy of Viṣṇu is said to be primary. That energy which is called
consciousness, kṣetrajña, is secondary. That which is known as ignorance or
action is called energy of the third kind. 61
On account of the all-embracing and omnipresent energy of consciousness, your
majesty, one undergoes all kinds of worldly suerings in succession. 62
And because it’s obscured by that third force, the energy known as
consciousness is observed to a greater or lesser degree in creatures, sire. 63
In unliving things, it’s very weak. In living things that do not move, it’s a little
stronger. In those that creep or slither it’s stronger still, and stronger yet again in
those with wings. 64
It’s stronger in wild animals than in birds, and stronger again in domesticated
beasts. It’s stronger yet in humans than in animals. That’s why we have mastery
over them. 65
It’s stronger in nāgas, gandharvas, yakṣas and other divine beings than in
humans, sire. 66
In mighty Indra, protector of his subjects, it’s stronger than in all the other
deities. Brahmā is also set apart by a greater share of energy than mortal men. 67
All these are forms of Viṣṇu, sire, since they’re pervaded by his energy,
asbyether. 68
The second state of the being known as Viṣṇu on which practitioners ofyoga
meditate, great sage, is the shapeless form of the Absolute, called by the wise ‘the
existent’. 69
All those energies are established in it, sire; it’s a form of the universal being and
is the other great form of Hari. 70
It brings forth, as if in sport, deities, animals, humans and other living things, all
of which are forms of his energy, your majesty. 71
This all-pervading, uninterrupted activity of the immeasurable deity is for the
benet of the worlds and does not arise for the sake of action. 72
One disciplined through yoga should contemplate that form of the universal
being, sire, to purify himself, as it expunges all iniquity. 73
Just as re with leaping ames burns a dried-out thicket when fanned by wind,
so does Viṣṇu abiding in ascetics’ hearts destroy their sins. 74
One should therefore x one’s mind on the basis of all forms of energy,
atechnique known as pure dhāraṇā, or ‘holding’. 75
It’s the perfect place for one’s own mind and for the universal being. It lies
beyond the three modes of realisation and is attained by ascetics for their
liberation, sire. 76
The minds of others nd no refuge, tiger of a man. The deities and all other
imperfect beings come into existence as the result of actions. 77
The manifest form of the lord has no desire for any other refuge. This
meditation is called ‘holding’ because the mind retains this very image. 78
Now you’ll hear about the form of Hari to contemplate, your majesty. Inthe
absence of such a basis, holding is impossible: 79
A lovely, pleasing face, eyes like lotus petals, smooth cheeks, a broad and brilliant
forehead, 80
His well-matched ears with nest earrings hanging from their lobes, a neck as
white as conch-shell, while his broad chest bears Śrīvatsa. 81
His belly with its deep navel is crossed by three graceful folds. His long arms are
either four or eight in number. 82
His strong legs are well-formed, and his lotus-like feet and hands are shapely.
One should meditate on this form of Viṣṇu, the Absolute being, clad in
garments of pure yellow. 83
Adorned with diadem, lovely armlets, bracelets and other jewellery, 84
Holding bow and conch, mace and sword, prayer beads and discus—the ascetic,
who himself consists of Viṣṇu, should contemplate this form with a focused
mind. 85
As long as he maintains the practice of dhāraṇā, your majesty, while walking,
standing or doing anything he likes, if this image never leaves his heart, he may
regard the practice as perfected. 86
Next, the wise person may meditate on the lord in tranquil form, without the
conch or sword, bow or discus or other items, holding only prayer beads. 87
When this state of dhāraṇā is stable, he should visualise the image without the
diadem, armlets and other ornaments. 88
Then the wise man should set his mind on the deity with a single limb. Next he
should meditate on the body to which that limb belongs. 89
A single mental image of Viṣṇu’s form, stable and unbroken, is known
asdhyāna, or ‘meditation’, and is reached in six initial stages, sire. 90
When this heavenly form is borne in mind, free from other thoughts, asaresult
of meditation, that state is known as samādhi. 91
If the highest Absolute is to be achieved, your majesty, then knowledge will
enable it. Similarly, the Self is reached when all other forms of realisation are
exhausted. 92
Consciousness has the means, while knowledge is the means by which one
reaches liberation. When liberation has been reached, the role of knowledge has
been fullled and is no more. 93
When the individual self reaches the realisation of its true nature, then it
becomes one with the supreme Absolute, no longer divided from it.
Theseparation of the two is caused by ignorance. 94
When ignorance that gives rise to dierence is nally transcended, who would
distinguish between the Absolute and the self, when such distinction does not
exist? 95
I’ve described yoga to you, Khāṇḍikya, as requested, part in brief and part in full.
What else may I do for you? 96
Khāṇḍikya:
Now that the reality of yoga has been explained, you’ve done everything for me.
All impurities in my mind have been removed through your instruction. 97
The word ‘mine’, which I’ve used so often, is a lie. Those who know what must
be known can’t say otherwise, your majesty. 98
‘I’ and ‘mine’ are forms of ignorance that dictate daily conduct. The highest goal
can’t be described, as it’s beyond the scope of words. 99
Go now, for all you’ve done is for my benet, Keśidhvaja, as you’ve described
eternal yoga, which leads to liberation. 100
Parāśara:
King Keśidhvaja received due homage from Khāṇḍikya, brahmin, then returned
to his own capital. 101
Khāṇḍikya gave his kingdom to his son and retreated to the forest with his heart
set on Govinda to perfect his yoga practice. 102
There, delighting in this single quest and puried by virtues such as self-
restraint, the king achieved absorption in the purest Absolute in the form that’s
known as Viṣṇu. 103
Keśidhvaja turned his back on his responsibilities and indulged his senses, but
still performed the rituals without attachment to the outcome to accomplish
liberation. 104
In spite of worldly pleasures, he was cleansed of all his sins and, being puried,
brahmin, achieved that perfection which results in the destruction of all
suering. 105
So ends Chapter Seven in Book Six of the glorious Viṣṇu Purāṇa.
8. The benets of listening to the Viṣṇu Purāṇa
Parāśara:
I’ve thus described in full the third and nal kind of dissolution: liberation as
absorption in the everlasting Absolute. 1
I’ve told you all about the rst and subsequent creations, the lineages of the
patriarchs, the periods of the Manus and the deeds of the royal dynasties. 2
This imperishable Vaiṣṇava purāṇa, which sweeps away all sins, is the rst among
all sacred texts as a path to reach the goals of human life. 3
I’ve duly related this everlasting scripture to you, Maitreya, as you wished to hear
it. What else should I speak about? Ask me now, and I’ll respond. 4
Maitreya:
Master, you’ve told me all I asked about. I’ve listened with devotion, sage, and
have no further questions. 5
All my doubts have been dispelled and now my mind is clear. Through your
kindness, I understand the origin, state and conclusion of the world. 6
I understand Viṣṇu’s fourfold nature and his threefold energy, guru,
andIcomprehend completely the threefold nature of realisation. 7
I understand all this as the product of your kindness. What use is further
knowledge, brahmin, when the universe and Viṣṇu are but one? 8
I’ve reached my goal and have no further doubts, thanks to your mercy, sage, as
now I fully understand the duties of all four orders and other practices. 9
I understand completely the sacricial and meditative modes of pious life. Be
merciful, best of brahmins. I have nothing more to ask. 10
Forgive me for troubling you to relate all this, guru, but the wise make no
distinction between a student and a son. 11
Parāśara:
This purāṇa which I’ve relayed to you is the equal of the Vedas. By hearing it, the
sins amassed from faults of every kind will be dispelled. 12
I’ve told you all about the rst and subsequent creations of the world, the
lineages, Manvantaras and dynastic histories. 13
I’ve spoken of the deities, Daityas, gandharvas, nāgas, rākṣasas, yakṣas,
vidyādharas, siddhas and apsarases. 14
I’ve described the purest sages imbued with ascetic energy, the fourfold social
system, men of uncommon feats, 15
Hallowed places on this fertile earth, holy seas and rivers, sacred mountains and
the exploits of the wise, 16
Traditions such as those that govern the four communities and all about the
schools of Vedic learning. Hearing this, one is freed at once from all misdeeds. 17
I’ve described Lord Hari, the universal everlasting cause of creation, preservation
and destruction of the world, who abides at the heart of everything. 18
By calling his name, even unintentionally, all one’s sins are scattered in an
instant, like frightened deer eeing from a lion. 19
When a person speaks his name with faith, he is completely puried, Maitreya,
just as re renes the ores of minerals. 20
The moment Viṣṇu is called to mind, the awful faults of the Kali age, which lead
folk to infernal grief, are ended. 21
Brahmā, born of the golden egg, Indra king of gods, Rudra, Āditya, the Aśvins,
Vāyu, the Fires, the Vasus, the Sādhyas, the Viśvedevas and other gods, 22
The yakṣas, rākṣasas, nāgas, siddhas, Daityas, gandharvas, Dānavas, apsarases,
stars, constellations and all the planets, 23
The Seven Sages, the quarters of the sky and their protectors, brahmins
andother mortals, animals of farm and forest, 24
Those that creep and crawl, those that course the sky, palāśa trees and other
plants that grow upon the earth, forests, mountains, oceans, rivers, the lower
realms and all that underlies them, 25
Together with sound and other objects of the senses, and the universe entirely in
the form of the cosmic egg, brahmin—all this consists of Viṣṇu, yet is no more
to him than an atom is to Meru, best of brahmins. 26
He is all and is all-knowing. He takes all forms, and yet is formless. He is the lord
who is praised as Viṣṇu, destroyer of all worldly sin. 27
The entire reward that’s won by a man who has nished his ablutions at the end
of an Aśvamedha, best of sages, may be gained by hearing this account. 28
The reward that’s won by a man who has fasted at Prayāga, Puṣkara, Kurukṣetra
or Arbuda may be gained by hearing this. 29
The highly meritorious reward achieved from a well-conducted year-long
Agnihotra sacrice, brahmin, may be gained at once by hearing this purāṇa.30
After bathing in the waters of the Yamunā at Mathurā on the twelfth dayofthe
bright fortnight in the month of Jyeṣṭha, and having beheld Hari, oneattains the
highest state. 31
But that same reward is gained when one recites this narrative, sagacious
brahmin, with perfect concentration and one’s mind on Keśava. 32
One who bathes in the Yamunā, best of sages, on the twelfth day of the bright
fortnight in Jyeṣṭhāmūla, after fasting, 33
And who has worshipped Acyuta correctly at Mathurā with a focused mind,
achieves the full reward of an Aśvamedha sacrice. 34
Seeing the felicity enjoyed by ancestral spirits who’d been redeemed by their
descendants, other spirits uttered this complaint: 35
‘If only someone in our family would bathe in the waters of the Yamunā and
praise Govinda at Mathurā after fasting, 36
In the bright fortnight of Jyeṣṭhāmūla, we, too, might enjoy such felicity and be
redeemed by our descendants.’ 37
After worshipping Janārdana in the bright fortnight of Jyeṣṭhāmula, one born in
an upright family may make food oerings of piṇḍa to his ancestors by the
Yamunā. 38
After praising Kṛṣṇa with devotion at that time and place, and oering piṇḍa to
his ancestors and bathing in the waters of the Yamunā, 39
The auspicious reward he receives while redeeming his own forefathers is the
same as a devotee receives from hearing just one chapter of this purāṇa. 40
This is the peerless means of salvation for those who fear saṃsāra. It dispels all
nightmares and sets folk free from all delements. 41
This sage discourse was related in former times by lotus-born Brahmā to Ṛbhu.
He relayed it to Priyavrata, and Priyavrata to Bhāguri. 42
Bhāguri passed it to Stambhamitra, and he related it to Dadhīca. Dadhīca passed
it to Sārasvata, and Bhṛgu heard it from him. 43
Bhṛgu passed it to Purukutsa, and he repeated it to the river Narmadā. Narmadā
passed it to the nāgas Dhṛtarāṣṭra and Āpūraṇa. 44
They related it to the nāga king Vāsuki, brahmin, and he passed it to Vatsa, who
repeated it to Aśvatara. 45
He passed it on to Kambala, from whom it came to Elāpatra. 46
When the sage Vedaśiras visited the lower realm of Pātāla, he heard this purāṇa
and related it to Pramati. 47
Pramati passed it on to wise Jātūkarṇa, and Jātūkarṇa repeated it for other
beings of worthy conduct. 48
With the boon Pulastya granted me, I acquired this sacred text and now I’ve
given it to you, Maitreya. 49
At the end of the Kali age, you’ll narrate it to Śinīka. 50
One who hears this—the closely guarded means of removing the stains ofKali—
brahmin, will be freed from all misdeeds. 51
One who hears it daily thereby praises all the gods with more eect than may
ancestors, yakṣas and other mortals. 52
The hard-won merit gained by giving a tawny milk cow to a brahmin iscertainly
achieved by hearing just ten chapters of this discourse. 53
One who hears this whole purāṇa with his mind on Acyuta, the universal, all-
embracing foundation of all the worlds, the refuge of the Self, who is both
knowledge and its object, who has neither start nor nish, the benefactor of all
immortals—such a one will surely win the whole reward of an Aśvamedha
sacrice. 54
The lord, master of moving and unmoving things, who consists of knowledge of
the Absolute, infallible Acyuta, overseer of creation, preservation and
destruction of all the world, is present at the beginning, end and middle of this
purāṇa. Those who hear it, read it or hold it in their hearts with faith will win
the highest state of purity existing nowhere else in all the worlds: Hari, the
singular state of perfection. 55
Those who set their minds on Hari never go to hell, but heaven also makes it
hard to contemplate him. When Hari lls a person’s heart and mind, even
Brahmā’s realm will count for little. Since you are the eternal being abiding in
people’s stainless minds, the bestower of liberation, then is it any wonder that
misdeeds are dispelled when you, Acyuta, are praised? 56
Those who understand and oer sacrices worship Hari as the everlasting lord
of sacrice with the oerings that they make. The knowledgeable contemplate
him as consisting of the Absolute, the highest and higher than the highest.
Having attained his state, one is no longer subject to birth or death, gain or loss.
He is not existent or nonexistent—what more can be said about Hari? 57
In the form of the ancestors, the lord enjoys correctly made oblations. Inthe
form of a deity, he has neither start nor nish and is invoked withcries of svāhā
and svadhā. In the form of the Absolute, all power abides in him. The measures
by which other things are quantied cannot be applied to him. When Hari
enters through your ear, he destroys all sins. 58
I bow to the highest spirit, praiseworthy lord, who has neither start nor nish,
who is not subject to decay or gain or loss, whose substance is untouched by
change. 59
I bow to the everlasting, changeless spirit who assumes all qualities, both one
and many, pure but seeming not so, as he appears in dierent forms, imbued
with knowledge and the source of every being’s power. 60
I praise him, the single essence of all knowledge, sacrice and ascetic practice,
who skilfully provides enjoyments for individuals, who is at the heart of all three
qualities, who is the changeless cause of the cause of existence, the source of
every form, who never ages. 61
I always bow to him, who arranges space and air, re and earth and water, who
gifts the sound and other sensations experienced by the senses, who benets
humanity with all his actions and who is manifest, pure and subtle.62
Thus may Hari, the eternal unborn lord, whose form is manifold and embodies
both Spirit and Nature, bestow on all humanity supreme beatitude beyond the
reach of birth, decay and other woes. 63
So ends Chapter Eight in Book Six of the glorious Viṣṇu Purāṇa.
End of Book Six.
End of the glorious Viṣṇu Purāṇa.
1 Paṇa, or farthing, is the copper coin of least value.
2 This is a strange statement as it stands. The commentator explains that this is the case if the practices do
not include the worship of Kṛṣṇa–Viṣṇu.
3 The idea seems to be that śūdras, who are not subject to dietary restrictions, can never be faulted for
breaking dietary rules. This makes it easier for them to reach the heavenly realms designated for them.
4 A kalpa or aeon is one of Brahmā’s days and two parārdhas constitute his entire lifespan. Liberation from
existence, or mokṣa, is the highest goal of spiritual practice.
5 That is, 1018 or one million million million years.
6 The verses on units of time are virtually a repeat of verses 1.3.8 .
7 The root text is incomprehensible. My rendering—more an attempt at explanation than a translation—is
a synthesis of a number of sources, including the two very lengthy Sanskrit commentaries and the prior
attempts by my two brother translators and their respective footnotes. It seems that an empty vessel of
known weight and volume with a tube of known weight and length inserted into its base is set in a larger
container of water. The time taken for such a vessel to ll and sink is one nāḍikā. See also Fleet (1915).
8 Syllables in Sanskrit are short, long or, very rarely, ‘prolated’, and are held for one, two or three beats,
respectively.
9 The word bhagavat literally means ‘possessing fortune’. It is a common epithet used for Viṣṇu–Kṛṣṇa in
the Viṣṇu Purāṇa and for other major deities and sages. I have consistently but reluctantly translated it as
‘lord’ or occasionally as ‘blessed’. The following verses only become intelligible if this word is left
untranslated.
10 One of the commentators suggests that ‘earth’ and ‘water’ stand for food and drink.
11 As will become apparent in the following verses, yoga in this context refers to spiritual union with the
divine accomplished through meditation.
12 Authorities disagree on the denitions of this posture, but all are variations on sitting cross-legged.
Appendix
Errors in the Baroda Critical Edition of the Viṣṇu
Purāṇa
1.4.32 for payū-, read yūpa-
1.5.29 for kṛrvataḥ, read kurvataḥ
1.9.16 for maddatā, read maddattā
1.9.110 for trivipaṣṭam, read triviṣṭapam
1.9.118 for vārtā, read vārttā
1.12.76 for tapaphasastalaṃ, read tapastatphalaṃ
1.12.80 for durlabha, read durlabham
1.12.83 for bhavā, read bhavān
1.13.52 for mahāyajño, read mahāyajñe
1.13.52 for jajño, read jajne
1.13.54 for jñāāyate, read jñāyate
1.13.55 for jñāāyante, read jñāyante
1.13.69 for śarāmśca, read śarāṃśca
1.14.39 for anaṇvagyram, read anaṇvagryam
1.15.30 for pranty-, read praty-
1.15.36 for hyto, read hṛto
1.15.78 for tapoviśaiṣair, read tapoviśesair
1.15.98 for pṛthvyāśca, read pṛthivyāśca
1.18.25 for ukṛṣṭa, read utkṛṣṭa
1.20.1 for agyraṃ, read agryaṃ
1.21.16 for gṛdhyrapi, read gṛdhryapi
1.22.68 for ahakāra, read ahaṃkāra
1.22.87 for kārtikyāṃ, read kārttikyāṃ
2.1.33 for sālagrāme, read śālagrāme
2.1.40 for viṣvagjyotiḥ, read viśvagjyothiḥ
2.2.28 for savairḍya, read savaiḍūrya
2.4.24 should read śālmalena samudro ’sau
2.4.84 for dhātakīṣaṇḍa, read dhātakīkhaṇḍa
2.5.2 for agyraṃ, read agryaṃ
2.7.28 for vyāpi, read vyāpī
2.7.43 for kiṃcivdyatiriktam, read kiṃcidvyatiriktam
2.8.16 for vikarṇau dvau vikarṇasthas, read vikoṇau dvauvikoṇasthas
2.13.33 for tatkālakṛtā, read tatkālakṛtāṃ
2.14.18 for punaś, read putraś
2.16.23 for vāsti, read nāsti
3.1.10 for Maitraya, read Maitreya
3.3.30 for ṛṅmyaḥ, read ṛṅmayaḥ
3.4.5 for prabham, read prabhum
3.4.6 for matputraṇa, read matputreṇa
3.5.18 for paramājñararūpiṇe, read paramākṣararūpiṇe
3.8.27 for śahmājīvo, read śāstrajīvo
3.9.23 for doṣāṣṭhayel, read doṣañjayel
3.10.16 for nātikheśām akheśāṃ, read nātikeśām akeśāṃ
3.10.18 for śmaśruvyaṣṭhanavatīṃ, read śmaśruvyañjanavatīṃ
3.10.23 for padṛamīṃ, read pañcamīṃ
3.11.9 for naiṛtyām, read nairṛtyām
3.11.22 for ādarśāṣṭhana, read ādarśāñjana
3.11.62 for bhuṣṭhan, read bhuñjan
3.11.64 for pādṛyajñikam, read pāñcayajñikam
3.11.69 for bhuṣṭhante, read bhuñjante
3.11.72 for bhuṣṭhan, read bhuñjan
3.11.74 for bhuṣṭhīta, read bhuñjīta; for bhuṣṭhataś, read bhuñjataś
3.11.81 for bhuṣṭhīta, read bhuñjīta
3.11.87 for mudṛta, read muñcati
3.11.88 for padṛgrāsaṃ, read pañcagrāsaṃ
4.4.49 for tasmā dapyajaḥ, read tasmādapyajaḥ
4.6.4 for -śila ceṣṭāvadbhir, read śīlaceṣṭāvadbhir
4.7.18 for akṣvāku, read ikṣvāku
4.13.38 for upadrāvā, read upadravā
4.13.45 for cāsyā saṃśayam, read cāsyāsaṃśayam
4.13.51 for pragaṭīkṛtavān, read prakaṭīkṛtavān
4.15.9 for atipauḍha-, read atiprauḍha-
4.20.12 for arjunasyā–pyulūpyāṃ, read arjunasyāpyulūpyāṃ
4.23.2 for chṛtavāṃs, read chrutavāṃs
4.24.16 for -vdyavaccheda-, read -vyavaccheda-
4.24.38 for -vaṃśa bīja-, read -vaṃśabīja-
4.24.63 for -amekān, read anekān
5.2.6 for jājjvalyamānāṃ, read jājvalymānāṃ
5.7.27 for vinā candreṇa ko vrajaḥ, read vinā kṛṣṇena ko vrajaḥ
5.9.5 for ruṣita-, read rūṣita
Selective index
Note: This index provides book, chapter and verse numbers.
Abhayada, son of Manasyu, 4.19.1
Abhijit, son of Bhava, 4.14.4
Abhimānin, son of Brahmā, 1.10.14
Abhimanyu, son of Arjuna, 4.4.60; 4.20.13
Abhimanyu, son of Manu, 1.13.5
Ābhīra, dynasty, 4.24.12, 15
Ābhīra, tribesmen, 5.38.14–33, 52, 69
abortion, 4.3.19
hell for, 2.6.8
Absolute, brahman, 5.1.36; 5.18.35, 53; 6.6.1, 3; 6.7.29–95 passim
and Viṣṇu, 6.7.103; 6.8.57
nature of, 1.22.41–63; 3.3.22–31; 4.1.6; 6.4.37–39; 6.5.64–72; 6.7.70
actors, hell for, 2.6.22
Adbhuta, king of gods, 3.2.22
Adhaḥśiras, hell realm, 2.6.4
Adhiratha, son of Satyakarman, 4.18.5
Adhisīmakṛṣṇa, son of Aśvamedhadatta, 4.21.3
Adhomukha, hell realm, 2.6.18
Adhuni, son of Āpa, 1.15.111
adhvaryu, priest, 3.4.12
Adīna, son of Sahadeva, 4.9.14
Aditi, daughter of Dakṣa, wife of Kaśyapa, 1.15.125; 4.1.7; 5.2.9
earrings of, 5.29.11, 22, 24, 35
grants boon to Kṛṣṇa, 5.30.25
grants boon to Satyabhāmā, 5.30.27
Aditi, mother of Āditya gods, 1.15.128–131; 3.1.42
praises Kṛṣṇa, 5.30.3–23
Āditya, Sun, 4.13.6
as Visṇu, 6.8.22
Ādityas, deities, 3.1.31; 5.4.5; 5.17.8; 5.37.16
arises from Kṛṣṇa, 5.7.61
as Viṣṇu, 5.1.18
contemplate Kṛṣṇa, 5.7.37
ride solar carriage, 2.10.2
sons of Kaśyapa, 1.15.125–139
sovereignty over, 1.22.3
supplicate Viṣṇu, 1.9.62
adulthood, suering of, 6.5.21–27
Advaita, see philosophy—Advaita
aeon, kalpa, 1.3.28; 1.4.1, 3, 48; 2.7.12, 20; 2.12.3; 3.2.50, 53
deities reborn, 1.15.139
Dhruva’s lifespan, 1.12.93
end of, 1.2.62, 66; 1.19.66; 2.5.19; 6.3.2, 12; 6.4.11
Maitreya asks about, 1.1.8
start of, 1.5.4, 50, 58, 60; 1.8.2
Vedas divided, 3.3.3
aictions, 1.17.88; 6.5.5–6
Agasti, digestive re, 3.11.94
Agastya, son of Pulastya, 1.10.9
ageing, premature, 6.1.42–43
ages, cycle of four, 1.3.11–15; 2.2.54; 3.2.46–60; 6.1.4–6; 6.3.11
Āgneyī, wife of Kuru, 1.13.6
Agni, deity, 1.9.33, 68; 5.30.60; 5.38.24
as Abhimānin, son of Brahmā, 1.10.14
as aspect of Viṣṇu, 1.22.27
granted sovereignty, 1.22.3
present in guest, 3.11.69
sage, 3.1.18
sanctuary of, 2.2.46
sons of, 5.6.33
star, 2.12.34
supplicates Viṣṇu, 1.9.62
Agni, digestive re, 3.11.94
Agni Purāṇa, 3.6.22
Agnibāhu, sage, 3.2.44
Agnibāhu, son of Priyavrata, 2.1.7, 9
Āgnīdhra, king of Jambūdvīpa, 2.1.7–17
agnihotra, sacrice, 6.8.30
Agnimāṭhara, sage, 3.4.18
Agnimitra, son of Puṣpamitra, 4.24.9
Agnis, deities, 5.4.5
Agniṣṭoma, 1.5.53
Agniṣṭut, son of Manu, 1.13.5
Agniṣvāttas, patriarchs, 1.10.18
imbibe nectar from moon, 2.12.11–13
Agnitejas, sage, 3.2.31
Agnivarcas, purāṇic sage, 3.6.17
Agnivarṇa, son of Sudarśana, 4.4.60
Agrahāyana, month, 3.14.13
agriculture, 5.10.28–29
Agrīdhra, sage, 3.2.44
Ahalyā, daughter of Vadhyaśva, 4.19.14
cleansed, 4.4.50
Ahaṃyāti, son of Saṃyāti, 4.19.1
Ahīnagu, son of Devānīka, 4.4.58
Ahīnara, son of Udayana, 4.21.3
Ahirbudhnya, son of Viśvakarman, 1.15.121
Āhuka, son of Punarvasu, 4.14.4; 4.15.22; 5.37.54
Āhukī, daughter of Punarvasu, 4.14.4
Ailīna, son of Apratiratha, 4.19.1
air, 6.4.20–24
Airāvata, elephant, 1.9.7–10, 25; 5.11.5; 5.12.2–25 passim; 5.29.1–34 passim; 5.30.53, 64, 68
granted sovereignty, 1.22.5
rides solar carriage, 2.10.12
airs, vital, 3.11.93
Aja, son of Raghu, 4.4.49
Aja, son of Uttama, 3.1.15
Ājagava, bow, 1.13.40, 69, 82
Ajaikapād, son of Viśvakarman, 1.15.121
Ajaka, son of Sumantu, 4.7.5
Ajamīḍha, son of Hastin, 4.19.8, 13
Ajātaśatru, son of Vidhisāra, 4.24.2
Ajina, son of Havirdhāna, 1.14.2
Ajita, form of Viṣṇu, 3.1.37
Akrodhana, son of Ayutāyu, 4.20.3
Akṛtavraṇa, purāṇic sage, 3.6.17–18
Akrūra, son of Śvaphalaka, 4.13.24–53 passim; 4.14.2; 5.15.9; 5.20.27; 5.37.42
meets Kṛṣṇa and Balarāma, 5.18.1–10
perceives vision of Viṣṇu in Yamunā, 5.18.32–5.19.8
praises Kṛṣṇa–Viṣṇu, 5.17.1–17; 5.18.48–58
sets out for cattle camp, 5.15.23–24
Ākūti, daughter of Svāyaṃbhuva, 1.7.16–17; 3.1.36
Alakā, region, 4.6.30
Alakanandā River, 2.2.33, 35; 2.8.113–114
Alambuṣā, apsaras, 4.1.34
Alarka, son of Vatsa, 4.8.8
Amarāvatī, Indra’s city, 1.9.25; 4.1.68; 5.23.14
Amarṣa, son of Susandhi, 4.4.60
Amāvasu, son of Kuśa, 4.7.5
Amāvasu, son of Purūravas, 4.7.1
Amāvāsyā, lunar phase, 2.12.8, 13
Ambālikā, daughter of king of Kāśī, 4.20.10
Ambarīṣa, son of Māṃdhātṛ, 4.2.37; 4.3.2
Ambarīṣa, son of Nabhaga, 4.2.5; 4.4.26
Ambaṣṭhas, people, 2.3.18
Ambhogiri, mountain, 2.4.62
Ambikā, daughter of king of Kāśī, 4.20.10
Ambikā, goddess, 5.1.84
Āmbikeya, see Mount Āmbikeya
Amitābhas, deities, 3.1.21; 3.2.15
Amitadhvaja, son of Janaka Dharmadhvaja, 6.6.7
Amitrajit, son of Suvarṇa, 4.22.3
Amṛtā River, 2.4.11
Aṃśa, born to Kaśyapa and Aditi, 1.15.131
Aṃśu
rides solar carriage, 2.10.13
son of Puruhotra, 4.12.17
Aṃśumant, son of Asamañjas, 4.4.5–18
Amūrtaraya, son of Kuśa, 4.7.5
Anādhṛṣṭi, son of Śūra, 4.14.8
Anagha, sage, 3.2.31
Anagha, son of Vasiṣṭha, 1.10.13
ānaka, drum, 4.14.8
Ānakadundubhi, father of Kṛṣṇa, 4.15.11
Anala, a Vasu, 1.15.110
Anamitra, son of Sumitra, 4.13.6
Ānanda, son of Medhātithi/region, 2.4.4–5
Ananta, 2.5.14, 23; 2.13.9; 5.18.54
see also Śeṣa
Anapāna, son of Aṅga, 4.18.2
Anaraṇya, son of Saṃbhūta, 4.3.14
anarchy, 1.13.30–32, 66
fear of, 4.5.9
Ānarta, son of Śaryāti, 4.1.42
Anasūyā, wife of Atri, 1.10.8
Anavaratha, son of Madhu, 4.12.17
ancestors, 1.8.23; 2.8.117; 5.23.34; 6.8.52
creation of, 1.5.35
imbibe nectar from moon, 2.11.23; 2.12.11–14
libations for, 3.11.27–30
make complaint, 6.8.35–37
nurtured by sun, 2.11.23
oering for, 3.15.39–56
one day and night for, 6.1.4
path of, 2.8.85–86
prayer for, 3.15.32–37
rituals for, 3.14.1–3.16.20
song of, 3.14.21–31; 3.16.17–20
sovereignty over, 1.22.5
status of, 3.13.29, 35, 38
Andhaka, clan 5.32.21; 5.35.16; 5.37.12, 37
Andhaka, son of Satvata, 4.13.1
Andhaka, son of Vipracitti,1.21.12
Andhaka, Yādava elder, 4.13.39–44
Andhakāraka, mountain range, 2.4.50
Andhakāraka, son of Dyutimant/region, 2.4.48
Andhakas, 5.35.16; 5.38.60
Andhatāmisra, hell realm, 1.6.41
Andhras, dynasty, 4.24.11, 14
Anenas, son of Āyus, 4.8.2
Anenas, son of Kakutstha, 4.2.20
Anenas, son of Kṣemāri, 4.5.12
Aṅga, son of Kuru, 1.13.6
Aṅga, son of Dīrghatamas, 4.18.1
descendants of, 4.18.1–5
Aṅgada, son of Lakṣmaṇa, 4.4.58
Aṅgiras, sage, 1.10.8; 1.15.136; 4.2.7; 4.6.11
counsels Dhruva, 1.11.44
descendants of, 1.13.44
marries Dakṣa’s daughter, 1.7.23
mind-born son of Brahmā, 1.7.5
receives two girls from Dakṣa, 1.15.104
rides solar carriage, 2.10.9
son of Kuru, 1.13.6
Aṅgirases, descendants of Aṅgiras, 4.2.7; 4.3.3
Anila, a Vasu, 1.15.110
animals, 1.17.87; 1.19.67; 2.6.34; 3.6.1–3; 5.2.17; 5.23.34; 6.7.57
as forms of Viṣṇu, 3.17.28
creation of, 1.5.9–11, 48–49, 59
domestic, 1.5.51; 5.30.12; 6.7.65
domestic as Visṇu, 6.8.24
qualities of, 3.17.28
sovereignty over, 1.22.7
wild, 1.5.51–52; 5.23.35; 5.30.12; 6.5.7; 6.7.65
wild as Visṇu, 6.8.24
wild imbued with the Absolute, 1.22.57
see also individual animals
Aniruddha, son of Pradyumna, 4.15.20; 5.18.58; 5.28.7–10, 28; 5.32.6, 23–24; 5.33.5–11, 49–50; 5.37.41
Añjana, son of Kuṇi, 4.5.12
Antardhana, son of Pṛthu, 1.14.1
Antardhi, son of Pṛthu, 1.14.1
Antarikṣa, divides Vedas, 3.3.14
Antarikṣa, son of Kiṃnara, 4.22.3
ants, 1.19.68
Anu, son of Yayāti, 4.10.4, 8, 22; 4.18.1
Anubṛhadratha, son of Śatadhanvan, 4.24.7
Anugraha, creation, 1.5.24
Aṇuha, son of Vibhrāja, 4.19.10
Anuhlāda, son of Hiraṇyakaśipu, 1.15.142
Anumati, daughter of Aṅgiras, 1.10.8
Anurādhā, lunar mansion, 3.14.7
Anuratha, son of Kuruvatsa, 4.12.17
Anuṣṭubh, metre, 1.5.56; 2.8.7
Anutaptā River, 2.4.11
Anuvinda, 4.14.10
Āpa, a Vasu, 1.15.110
Apāṃmūrti, sage, 3.2.27
Aparājita, a Rudra, 1.15.122
apparition, attacks Prahlāda, 1.1.28–34; 1.19.14–25
Apratimaujas, sage, 3.2.27
Apratiratha, son of Rantināra, 4.19.1
Apratiṣṭha, hell realm, 2.6.5
apsarases, 4.1.34; 4.6.32, 39, 41; 4.11.1; 5.23.34; 6.8.14
and Aṣṭāvakra, 5.38.73–84
as Viṣṇu, 5.1.19; 6.8.23
attend Hiraṇyakaśipu, 1.17.9
churned from Ocean of Milk, 1.9.94
creation of, 1.5.58
dance for Kṛṣṇa, 5.3.5
dance for Śrī, 1.9.100
dance for Sun, 2.10.20; 2.11.16
origin of, 1.21.25
ride solar carriage, 2.10.2
worship Śeṣa, 2.5.24
see also Alambuṣā; Ghṛtācī; Pramlocā; Urvaśī; Viśvācī
Āptoryāma, sacrice, 1.5.56
Āpūraṇa, nāga
recites Viṣṇu Purāṇa, 6.8.44
rides solar carriage, 2.10.10
Āpyas, deities, 3.1.27
Ārādhita, son of Jayasena, 4.20.3
Āradvant, son of Setu, 4.17.2
Arbuda, kingdom, 4.24.15
location, 6.8.29
Arbudas, people, 2.3.16
archery, 1.14.6; 3.18.58; 4.15.21; 4.19.14; 5.21.21
see also Dhanur Veda
Ārdraka, son of Vasumitra, 4.24.9
Arimardana, son of Upamadgu, 4.14.2
Ariṣṭa, Daitya, 5.1.24; 5.4.2; 5.12.21; 5.14.1–14; 5.15.1; 5.20.35; 5.29.4
Ariṣṭakarman, son of Paṭumant, 4.24.11
Ariṣṭanemi, son of Ṛtujit, 4.5.12
children of, 1.15.134
receives girls from Dakṣa, 1.15.103
rides solar carriage, 2.10.14
Ariṣṭā, daughter of Dakṣa, wife of Kaśyapa, 1.15.125; 1.21.25
Arjuna, son of Pāṇḍu, 4.14.9; 4.20.11; 5.35.28; 5.37.2, 55–58
advent foretold by Indra, 5.12.17–20
defeated by tribesmen, 5.38.20–33
leads women from Dvārakā, 5.38.1–53
praises Kṛṣṇa, 5.38.43–53
arjuna, tree, 5.15.2; 5.20.33
Arjuna Kārtavīrya, king, 4.6.4; 4.11.4–9; 4.24.65
arrogance, hell for, 2.6.19
arrow-makers, hell for, 2.6.16
arsonists, hell for, 2.6.23
Artha Śāstra, 3.6.28
Aruṇa, son of Kaśyapa and Vinatā, 1.21.18
Aruṇas, community, 2.4.30
Arundhatī, daughter of Dakṣa, wife ofDharma, 1.15.105
Āruṇi, sage, 3.2.31
Aruṇoda Lake, 2.2.25
Arvāksrotas creation, 1.5.16–18, 1.6.1
Arvarīvant, sage, 3.1.11
Arvarīvant, son of Pulaha, 1.10.10
Arvarīvant, son of Sāvarṇi, 3.2.19
Āryā, goddess, 5.1.84
Āryakas, community, 2.4.17
Aryaman, deity, 5.18.56
rides solar carriage, 2.10.5
Āryaman, born to Kaśyapa and Aditi, 1.15.130
Āryaman, star, 2.12.32
Āṣāḍha, month, 2.10.8
Asamañjas, son of Sagara, 4.4.4
Asaṅga, son of Yuyudhāna, 4.14.1
ascetics, 2.8.92–95; 3.10.15; 3.15.24–25; 5.4.11; 6.6.20
at śrāddha, 3.15.56
contemplate Kṛṣṇa, 5.7.37
forest, 1.6.37; 3.9.18–23; 4.2.92
heaven for, 1.6.38
power of, 1.15.12; 4.4.16
unvirtuous conduct of, 6.1.33
worship Kṛṣṇa, 5.7.66–67
see also female—ascetics
Asiknī, female ascetic, wife of Dakṣa, 1.15.89
Asipatravana, hell realm, 1.6.41; 2.6.3, 26
Asita, sage, 4.24.46
Asitoda Lake, 2.2.25
Aśmaka, son of Saudāsa, 4.4.45
etymology of, 4.4.45
Aśmasārin, minister, 4.20.7
Aśokavardhana, son of Bindusāra, 4.24.7
Aṣṭāvakra, brahmin, 5.38.71–82
curses apsarases, 5.38.80–82
grants boon to apsarases, 5.38.76–78
Asti, daughter of Jarāsandha, 5.22.1
astrology, 2.5.26; 3.6.13
astronomers, amateur, hell for, 2.6.18
aśvamedha, 2.8.96; 6.8.28, 34, 54
see also horse-sacrice
Aśvamedhadatta, son of Śatānīka, 4.21.3
Aśvatara, serpent, son of Kaśyapa, 1.21.21
recites Viṣṇu Purāṇa, 6.8.45–46
rides solar carriage, 2.10.18
Aśvatīrtha, sacred ford, 4.7.9
aśvatthama, tree, 4.6.47
Aśvatthāman, son of Droṇa, 4.19.14; 4.20.13
Āśvin, month, 2.10.11
Aśvins, 4.11.1; 4.14.10; 4.20.11; 5.1.58; 5.17.8; 5.20.92; 5.37.16
arise from Kṛṣṇa, 5.7.61
as Viṣṇu, 5.1.18; 6.8.22
birth of, 3.2.7
contemplate Kṛṣṇa, 5.7.37
stars, 2.12.32
supplicate Viṣṇu, 1.9.63
Atala, lower realm, 2.5.2
atharva, incantations, 3.4.12, 14
Atharva Veda, 3.4.9; 6.5.65
branches of, 3.6.8–14
creation of, 1.5.56
Atināman, sage, 3.1.28
Atirātra, sacrice, 1.5.55
Atirātra, son of Manu, 1.13.5
‘Atitāna’, song, 4.1.46
Atithi, son of Kuśa, 4.4.58
Ativibhūti, son of Khaninetra, 4.1.25
ātman, see self—nature of
atonement, 2.6.36–38, 41; 6.6.33–34
Atri, mind-born son of Brahmā, 1.7.5
as Viṣṇu, 5.1.18
cause of creation, 1.7.33
counsels Dhruva, 1.11.43
marries Dakṣa’s daughter, 1.7.24
rides solar carriage, 2.10.7
sage, 1.10.9; 3.1.32; 4.6.5; 4.11.4
Aurva, sage, 4.3.20–25
grants boon, 4.4.2
instructs Sagara, 3.8.3–3.16.20
austerities, 2.3.20; 5.23.2; 6.2.16
of Kaṇḍu, 1.15.11
of Pracetases, 1.14.18–20
unsanctioned, 6.1.40
autumn, description of, 5.6.30–51; 5.10.1–15; 5.13.14–15
Avantī, city, 5.21.19
Avanti, region, 4.24.15
Avantis, people, 4.14.10
Avīci, hell realm, 1.6.41; 2.6.4–5
Avijñātagati, son of Anila, 1.15.114
Avikṣi, son of Karandhama, 4.1.25
Avimukta, sacred site, 5.34.30
avyakta, the Unseen or unmanifest property, 1.2.14; 6.4.35
Avyaya, sage, 3.2.40
ayana, half-year, 1.3.10
Ayātayāma, prayers, 3.2.28
Āyati, daughter of Mount Meru, 1.10.3
Āyāti, son of Nahuṣa, 4.10.1
Ayodhyā, city, 4.4.54
Āyogava, bow, 5.20.14–15
Ayomukha, son of Kaśyapa and Danu, 1.21.4
Āyur Veda, 3.6.28; 4.8.5
Āyus, son of Purūravas, 4.6.41; 4.7.1; 4.8.1
Āyuṣmant, son of Saṃhlāda, 1.21.1
Ayutajit, son of Bhajamāna, 4.13.2
Ayutāyu, son of Ārādhita, 4.20.3
Ayutāyu, son of Sindhudvīpa, 4.4.26
Ayutāyu, son of Śrutavant, 4.23.2
Babhru, sage, 3.6.12
Babhru, son of Devāvṛdha, 4.13.3–4
Babhru, son of Druhyu, 4.17.1
Babhru, son of Romapāda, 4.12.16
Babhru, Yādava clansman, 4.13.35; 5.37.8
Babhruvāhana, son of Arjuna, 4.20.12
Badarīka, ashram, 5.37.32
Bāhlīka, son of Pratīpa, 4.20.4; 5.35.27
Bāhlikas, dynasty, 4.24.14
Bāhu, son of Vṛka, 4.3.18–20
Bahugava, son of Sudyu, 4.19.1
Bahulāśva, son of Dhṛti, 4.5.12
Bahuputra, sage, 1.15.135
receives girls from Dakṣa, 1.15.104
Bahuratha, son of Ripuṃjaya, 4.19.13
Bahurūpa, a Rudra, 1.15.122
Balabandhu, son of Raivata, 3.1.23
Balabhadra, see Balarāma
Baladeva, see Balarāma
Balāhaka, Kṛṣṇa’s steed, 4.13.31
Balāhaka, mountain range, 2.4.26
Balāka, sage, 3.4.24
Balākāśva, son of Ajaka, 4.7.5
Balarāma, 4.1.68–73; 4.13.28–47 passim; 5.7.1, 22, 33; 5.8.1–13; 5.15.6, 12; 5.26.5, 6, 8; 5.28.9–28;
5.32.22; 5.33.12–50 passim; 5.37.36
birth foretold, 5.1.73
criticises Kṛṣṇa, 5.7.35–42
curses Kṛṣṇa, 4.13.34
defeats Dvivida, 5.36.1–23
departs the world, 5.37.49–51
description of, 5.17.23–24
destroys Pralamba, 5.9.1–38
drags Yamunā, 5.25.8–14
named, 5.6.9
plays in Vṛndāvana, 5.6.32–51
praised by Kṛṣṇa, 5.9.22–33
returns to cattle camp, 5.24.8–21
slays Rukmin, 5.28.23
son of Vasudeva, 4.15.12, 15
threatens Hastināpura, 5.35.1–38
Bāleya, warriors, 4.18.1
Bālhīkas, 5.35.12
Bali, son of Sutapas, 4.18.1
Bali, son of Virocana, king of gods, 1.21.1; 3.2.18; 5.32.7
assists Hiraṇyakaśipu, 1.19.52
Bāṇa, son of Bali, 1.21.2; 5.1.24; 5.32.7–5.33.46 passim
Bandhumant, son of Kevala, 4.1.31
bandits, 5.38.14–88 passim
banyan, tree, 2.4.85
barbarians, 4.3.32; 4.17.2; 4.24.15; 5.23.7
bard, praises Pṛthu, 1.13.52–65
Barhiṣads, patriarchs, 1.10.18
imbibe nectar from moon, 2.12.11–13
Bāṣkala, sage, 3.4.16–17, 25
Bāṣkala, son of Saṃhlāda, 1.21.1
bastards, hell for those who marry, 2.6.22
bathing, as purication, 3.18.42; 6.8.31, 33, 39
Baudhya, sage, 3.4.17–18
beehives, hell for destroyers of, 2.6.24
Bhadrā, goddess, 5.1.84
Bhadrā, wife of Vasudeva, 4.15.11, 13
Bhadrā River, 2.2.33, 37; 2.8.113
Bhadrabāhu, son of Vasudeva, 4.15.12
Bhadracāru, son of Kṛṣṇa, 5.28.1
Bhadradeva, son of Vasudeva, 4.15.13
Bhadrakālī, goddess, 5.1.84
Bhādrapada, month, 2.10.10; 3.14.17; 3.16.19
Bhadraratha, son of Haryaṅga, 4.18.4
Bhadrasena, son of Vasudeva, 4.15.13
Bhadraśreṇya, clan, 4.8.6
Bhadraśreṇya, son of Mahiṣmant, 4.11.4
Bhadrāśva, region, 2.2.23, 39
Bhadrāśva, son of Āgnīdhra, 2.1.16, 21; 2.2.34, 49
Bhadrāśva, son of Vasudeva, 4.15.12
Bhadravinda, son of Kṛṣṇa, 5.32.3
Bhaga, born to Kaśyapa and Aditi, 1.15.131
rides solar carriage, 2.10.14
bhagavat, etymology of, 6.5.69–80
Bhāgavata, son of Vajramitra, 4.24.9
Bhāgavata Purāṇa, 3.6.21
Bhagīratha, son of Dilīpa, 4.4.25, 26
Bhāgīrathī River, 3.18.57; 4.4.25
Bhāguri, recites Viṣṇu Purāṇa, 6.8.42–43
Bhaimarika, son of Kṛṣṇa, 5.32.
Bhajamāna, son of Andhaka, 4.14.3
Bhajamāna, son of Satvata, 4.13.1
Bhajana, son of Satvata, 4.13.1
Bhalandana, son of Nābhāga, 4.1.20
Bhallāṭa, son of Udaksena, 4.19.11
Bhāṇḍīra, banyan tree, 5.9.2,15
Bhānu, daughter of Dakṣa, wife of Dharma, 1.15.105
Bhānu, son of Kṛṣṇa, 5.32.1
Bhānumant, son of Sīradhvaja, 4.5.11
Bhānuratha, son of Bṛhadaśva, 4.22.3
Bhānus, sons of Dharma and Bhānu, 1.15.107
Bharadvāja, sage, 3.1.32
etymology of, 4.19.5
rides solar carriage, 2.10.12
son of Bharata, 4.19.3–6
Bhāradvāja, divides Vedas, 3.3.14, 16
Bharata
character of, 2.13.39–47
descendants of, 2.3.1
etymology of, 4.19.1
instructs king of Sauvīra, 2.13.48–2.16.25 passim
nurtures fawn, 2.13.18–32
reborn as deer, 2.13.32–35
Bharata, son of Daśaratha, 4.4.49, 55,56
Bharata, son of Duṣyanta, 4.19.1–3, 6
Bharata, son of Ṛṣabha, 2.1.27–33
Bharata, son of Tālajaṅgha, 4.11.10
Bhārata, 2.2.35, 49
clan of, 5.12.19
communities of, 2.3.8–9
cycle of four ages in, 2.3.19
mountains of, 2.3.3
peoples of, 2.3.15–18
place for liberation, 2.3.2, 4–5, 25
qualities of, 2.3.20–26
region, 2.1.31–42; 2.2.13, 39; 2.3.1–26
regions of, 2.3.6–8
religious practice in, 2.3.20–23
rivers of, 2.3.10–14
war, 4.4.60
worship of Viṣṇu in, 2.3.21
Bhārga, son of Vainahotra, 4.8.9
Bhārgabhūmi, son of Bhārga, 4.8.9
Bhārgavas, 1.10.5
Bhāsī, daughter of Kaśyapa and Tāmrā, 1.21.15–16
Bhauma, region, 4.24.15
Bhautya, Manu, 3.2.42
Bhava
marries Dakṣa’s daughter, 1.7.23
name of Rudra, 1.8.6
Bhava, son of Viloman, 4.14.4
Bhavanmanyu, son of Vitatha, 4.19.7
Bhāvins, community, 2.4.17
Bhaviṣya Purāṇa, 3.6.22
Bhavya, king of Śākadvīpa, 2.4.59
Bhavya, sage, 3.2.23
Bhavya, son of Dhruva, 1.13.1
Bhavya, son of Priyavrata, 2.1.7, 14
Bhavyas, deities, 3.1.27
Bhīma, a Rudra, 1.8.6
Bhīma, son of Amāvasu, 4.7.2
Bhīma, son of Pāṇḍu, 4.14.9; 4.20.11; 5.35.28; 5.38.33, 91
Bhīmaratha, son of Ketumant, 4.8.6
Bhīmaratha, son of Vikṛti, 4.12.17
Bhīmarathī River, 2.3.12
Bhīmasena, son of Parīkṣit, 4.20.1; 4.21.1
Bhīmasena, son of Ṛkṣa, 4.20.4
Bhīras, people, 2.3.16
Bhīṣma, son of Śāṃtanu, 3.7.8–38; 3.17.7; 4.20.10; 5.35.5, 11, 27, 36; 5.38.16–68 passim
Bhīṣmaka, king of Vidarbha, 5.26.1, 3
Bhojakaṭa, city, 5.28.9
Bhojas, people, 5.1.6
Bhrājiras, deities, 3.2.43
Bhṛgu, sage, 4.7.19
cause of creation, 1.7.33
father of Śrī, 1.8.15
marries Dakṣa’s daughter, 1.7.23
mind-born son of Brahmā, 1.7.5
ospring of, 1.10.1–21
recites Viṣṇu Purāṇa, 6.8.43–44
rides solar carriage, 2.10.10
sons of, 1.8.14
Bhūmitra, son of Vasudeva, 4.24.11
Bhūri, son of Somadatta, 4.20.10; 5.35.27
Bhūriṣeṇa, son of Brahmasāvarṇi, 3.2.28
Bhūriśravas, son of Somadatta, 4.20.10; 5.35.27
Bhūrloka, realm, 2.7.11, 16
Bhūta, son of Vasudeva, 4.15.12
bhūta spirits, creation of, 1.5.45
Bhūtarayas, deities, 3.1.21
Bhūtasaṃtāpana, son of Hiraṇyākṣa, 1.21.3
Bhuva, son of Pratiharta, 2.1.36
Bhuvarloka, realm, 2.7.17
Bindumatī, wife of Māṃdhātṛ, 4.2.37
Bindusāra, son of Candragupta, 4.24.7
birds, 1.19.68; 4.11.1; 5.23.34; 5.30.12; 6.5.7; 6.7.64–65
as Visṇu, 6.8.25
creation of, 1.5.47
hell for feeders of, 2.6.21
imbued with the Absolute, 1.22.57
sovereignty over, 1.22.6
see also individual birds
birth
rituals, 3.13.1–4
suering of, 6.5.14–15
births
Dakṣa’s ambiguous, 1.15.79
unusual, 4.2.8, 30–32; 4.3.20; 4.4.45; 4.5.9–10; 4.6.14; 4.13.40–42; 4.19.3–5, 14; 5.27.7
blinking, origin of, 4.5.1–4.5.9
boar, avatāra, 1.4.8–52; 2.2.49; 5.5.15; 5.17.11; 5.29.23
boon
Aditi grants to Kṛṣṇa, 5.30.25
Aditi grants to Satyabhāmā, 5.30.27
Aṣṭāvakra grants to apsarases, 5.38.76–78
Aurva grants, 4.4.2
Brahmā grants to Hiraṇyakaśipu, 1.17.2
gandharvas grant to Purūravas, 4.6.44
gods grant to Khaṭvāṅga, 4.4.47
gods grant to Mucukunda, 5.23.22
herdsmen receive, 5.10.49
Kapila grants, 4.4.19
Kaśyapa grants to Diti, 1.21.30–34
Kṛṣṇa grants to garland-maker, 5.19.17–29
nāgas grant to Narmadā, 4.3.9
Nārāyaṇa grants to Dhanvantari, 4.8.4–5
Pulastya grants to Parāśara, 6.8.49
Śiva grants to Gārgya, 5.23.3
Śiva oers to prince, 5.34.30–32
Śrī grants to gods, 1.9.131–37
Sun grants to Yājñavalkya, 3.5.26–27
Viṣṇu grants to Arjuna Kārtavīrya, 4.11.4
Viṣṇu grants to Dhruva, 1.12.42–43, 76–77
Viṣṇu grants to Pracetases, 1.14.47–49
Viṣṇu grants to Prahlāda, 1.20.17–28
Viṣṇu grants to widow, 1.15.60–71
Brahmā, 1.2.8; 1.9.68; 1.15.73–75; 2.13.44; 3.7.15; 3.10.7; 3.11.63; 4.1.3–7, 45–70; 4.6.5–6, 9, 16; 4.9.2;
4.15.16; 5.1.13; 5.7.63–64; 5.17.8; 5.18.28; 5.30.10; 5.33.17; 6.7.51, 67
abode of, 2.4.85
addresses Earth, 5.1.29–33
addresses Viṣṇu, 5.1.55–59
appoints guardians of directions, 1.22.8–13
arises from Kṛṣṇa, 5.7.61
as aspect of Viṣṇu, 1.22.22
as form of Viṣṇu, 3.17.16
as grandsire, 1.21.29
as manifestation of Viṣṇu’s power, 1.22.29
as Ṛg Veda, 2.11.13
as Viṣṇu, 6.7.56; 6.8.22
as Viṣṇu’s energy, 2.11.12–13
assigns duties, 3.8.30
blinded by delusion, 5.30.17
burns world, 1.7.8–9
city of, 22.30–32
conducts sacrice, 1.13.52; 1.21.27
consecrates Pṛthu, 1.13.44
counsels gods, 1.9.34
creates Rudra, 1.8.2
creates Seven Sages, 1.21.28
creates world, 1.3.25; 1.4.1–7; 6.1.7
creative energy of, 1.3.2; 1.22.33
curses rākṣasas, 2.8.50
day and night for, 6.1.4
day of, 1.3.15–16, 22; 6.3.11
demands progeny, 1.14.9–11
distributes sovereignties, 1.22.1–13
divides Vedas, 3.3.11
food oering for, 3.11.48
gives rise to Rudra, 1.7.10
grants boon to Hiraṇyakaśipu, 1.17.2
imbued with Absolute, 1.22.56
libation for, 3.11.44
lifespan of, 1.3.4–6, 26
mind-born sons of, 1.7.1–8; 2.7.13
names creatures, 1.5.63–64
names Rudra, 1.8.3–7
orders Dakṣa to propagate, 1.15.85
originator of Viṣṇu Purāṇa, 6.8.42
palace of, 2.8.19
praises Viṣṇu, 1.9.38–56; 5.1.34–51
present in guest, 3.11.69
realm of, 1.6.37; 2.7.15; 3.9.33; 4.2.1
urges Vyāsa to divide Vedas, 3.4.7
worshipped, 2.4.85
worships Viṣṇu, 1.14.17
year of, 1.3.26
Brahmabali, sage, 3.6.10
brahmacārin, student, 3.10.14; 3.11.66; 6.2.16
duties of, 3.9.1–7
heaven for, 1.6.36
Brahmadatta, son of Aṇuha, 4.19.11
Brahmaloka, realm, 6.4.5
Brāhma-muhūrta, ‘hour of Brahmā’, 3.11.5
brahman, Absolute, etymology, 3.3.22
see also Absolute—brahman
Brahmāṇḍa Purāṇa, 3.6.23
Brahmāpeta, 2.10.16
Brahma Purāṇa, 3.6.20–21
Brahmasāvarṇi, future Manu, 3.2.25, 28
Brahmāstra weapon, 4.20.13
Brahmavaivarta Purāṇa, 3.6.22
brahmin, from Kaliṅga, 3.7.9–36
brahminicide, 2.12.10; 2.8.96; 3.5.4, 14; 4.13.36; 5.38.37
hell for, 2.6.9
brahmins, 3.4.12, 14, 3.8.12; 4.2.7; 4.6.6; 4.24.15, 35; 6.1.23
as Visṇu, 6.8.24
belittled in Buddhism, 3.18.25
creation of, 1.6.3, 6
duties of, 3.8.22–25, 38
food for, 3.15.29–30
in form of ancestors, 3.15.31–37
virtues of, 4.7.16
see also communities
breath, control of, 1.22.43; 2.8.110; 3.5.15; 6.7.41, 45
Bṛhadaśva, son of Sahadeva, 4.22.3
Bṛhadaśva, son of Śrāvasta, 4.2.21
Bṛhadbala, son of Viśrutavant, 4.4.60
descendants of, 4.22.3
Bṛhaddhanu, son of Bṛhadiṣu, 4.19.9
Bṛhadbhānu, son of Bṛhatkarman, 4.18.4
Bṛhadiṣu, son of Ajamīḍha, 4.19.9
Bṛhadiṣu, son of Haryaśva, 4.19.13
Bṛhadrāja, son of Amitrajit, 4.22.3
Bṛhadratha, descendants of, 4.23.1
Bṛhadratha, son of Bhadraratha, 4.18.4
Bṛhadratha, son of Tigma, 4.21.3
Bṛhadratha, son of Vasu, 4.19.14
Bṛhadrathantara, lights the world, 2.11.10
Bṛhaduktha, son of Devarāta, 4.5.11
Bṛhanmanas, son of Bṛhadbhānu, 4.18.4
Bṛhaspati, 1.9.59; 4.6.8–21; 4.9.11–13; 4.19.3
divides Vedas, 3.3.12
Bṛhatī, metre, 2.8.7
Bṛhatī, wife of Ripu, 1.13.2
Bṛhatkarman, son of Bṛhaddhanu, 4.19.9
Bṛhatkarman, son of Bṛhadratha, 4.18.4
Bṛhatkarman, son of Sukṣatra, 4.23.2
Bṛhatkṣaṇa, son of Bṛhadbala, 4.22.1
Bṛhatkṣatra, son of Bhavanmanyu, 4.19.7
Bṛhatsāman, hymn, 1.5.54
bribery, 6.1.19
Buddhist monk, phantom in form of,3.18.16–25
Budha, son of Moon, 4.1.12–13; 4.6.22
Budha, son of Vegavant, 4.1.31
Budhna, son of Bhautya, 3.2.45
bualoes, origin of, 1.21.24
butter, 2.15.30; 5.15.22
as oering, 2.14.23; 3.11.24, 85; 3.12.31; 3.16.19; 3.18.26; 4.10.1
Lakṣmī as, 1.8.19
sustains gods, 2.8.106
Urvaśī eats, 4.6.30
Viṣṇu as, 1.12.6
Caidya kings, 4.12.16
Caitra, month, 2.10.4
Caitra, sage, 3.1.18
Caitra, son of Svārociṣa, 3.1.12
Caitraratha, forest, 2.2.24
Caitraratha, region, 4.6.30
Cakora Śātakarṇin, son of Sundara Śātakarṇin, 4.24.11
Cakṣu River, 2.2.33, 36; 2.8.113
Cakṣu, son of Anu, 4.18.1
Cakṣupa, son of Khanitra, 4.1.24
Cakṣus, son of Purujānu, 4.19.13
Cākṣuṣa, Manu, 3.1.6, 26–29, 41
Cākṣuṣa, Manvantara, 1.15.127, 132
Cākṣusa, son of Ripu, 1.13.2
Cākṣuṣas, deities, 3.2.43
camels, origin of, 1.21.17
Campā, city, 4.18.3
Campa, son of Pṛthulākṣa, 4.18.3
Cañcu, son of Harita, 4.3.17
Candanodaka Dundubhi, son ofViloman, 4.14.4
Candra, mountain range, 2.4.7
Cāndra, son of Viśvagaśva, 4.2.20
Candrā River, 2.4.28
Candrabhāga, realm, 4.24.15
Candrabhāga River, 2.3.10
Candragupta, king, 4.24.6
Candraketu, son of Lakṣmaṇa, 4.4.58
Candraśrī, son of Vijaya, 4.24.11
Candrāśva, son of Dhundhumāra, 4.2.23
cannibalism, 4.4.33–35
Cāṇūra, wrestler, 5.15.7, 16; 5.20.17, 29–68 passim
Cāpi, 2.10.12
Caraka priests, 3.5.14
Cāraṇas, divine beings, 2.2.45; 5.2.16
carnivores, origin of, 1.21.23
carriages, sky-going, 1.12.92; 4.4.47; 5.2.14; 5.37.68
Cāru, son of Kṛṣṇa, 5.28.2
Cārudeha, son of Kṛṣṇa, 5.28.1
Cārudeṣṇa, son of Kṛṣṇa, 4.15.20; 5.28.1
Cārugupta, son of Kṛṣṇa, 5.28.1
Cāruhāsinī, wife of Kṛṣṇa, 4.15.19
Cāruka, 5.37.42
Cārumatī, daughter of Kṛṣṇa, 5.28.2
Cāruvarman, 5.37.42
Cāruvinda, son of Kṛṣṇa, 5.28.2
Cāryakulyā River, 2.3.13
caste, see community
cats, hell for feeders of, 2.6.21
cattle
consecrate the world, 5.12.14
drown, 5.11.6–12
imbued with the Absolute, 1.22.57
origin of, 1.21.24
sovereignty over, 1.22.6
worshipped, 5.10.40–49
see also cows
cattle-herding, celebrated, 5.10.25–41
Caturaṅga, son of Romapāda, 4.18.3
cāturhotra sacrice, 3.4.11
Cedi, king of, 5.26.5
Cedi, son of Kaiśika, 4.12.16
celibacy, 2.8.93
see also female—celibacy
Chala, son of Dala, 4.4.58
Chāyā, wife of Sun, 3.2.3–6, 13
chickens, hell for feeders of, 2.6.21
childlessness, antidote for, 1.10.21
circumambulation, 3.13.2; 5.37.47, 59
Citraka, son of Vṛṣṇi, 4.14.2
Citralekhā, apsaras, 5.32.17–24; 5.33.5
Citrāṅgada, gandharva, 4.20.10
Citrāṅgada, son of Śāṃtanu, 4.20.10
Citraratha, son of Dharmaratha, 4.18.2
Citraratha, son of Ruṣaṅku, 4.12.1
Citraratha, son of Uṣṇa, 4.21.3
Citrasena, king, 3.2.41
rides solar carriage, 2.10.13
civilisation, origin of, 1.13.83–85
clothes, 6.1.52
clouds
nature of, 2.9.9.–10
see also Saṃvartakas
cochineal, hell for sale of, 2.6.20
coconuts, 5.8.3–13
commensality, 4.3.15
communal duty, 3.7.20; 3.8.20–40
as form of worship, 3.8.9, 11–12, 19
neglect of, 2.6.32
communities
creation of new, 4.24.15
duties lapse, 6.1.10
mixing of, 4.18.4; 4.24.3
see also brahmins; kṣatriyas; śūdras; vaiśyas
communities, four, 2.3.9; 6.8.15, 17
absence of, 2.4.83
creation of, 1.6
duties and heavens for, 1.6.33–39
further developed, 4.8.9
of Krauñcadvīpa 2.4.52–53
of Kuśadvīpa 2.4.38–39
of Plakṣadvīpa, 2.4.16–17
of Śākadvīpa, 2.4.69
of Śālmaladvīpa, 2.4.29–31
system established, 4.8.3
community, change of, 4.1.18–20; 4.3.14; 4.19.7, 8, 14
conch, 5.30.2, 54
conduct
in crisis, 3.8.37–40
unvirtuous, 3.7.28–31; 3.18.38–52; 6.1.27, 46
virtuous, 3.8.13–19, 35–63; 3.11.1–3.12.45
consciousness, kṣetrajña, 6.7.61–68, 93
constellations, 4.6.6
as Visṇu, 6.8.23
continents, seven, 2.2.5; 2.4.87
cooks, 1.18.1–8
corpse, 3.12.12
corruption, hell for, 2.6.18
cosmic egg, 1.2.53–59; 2.4.95–97; 2.7.22–23, 27; 4.1.6; 5.2.15; 5.7.50; 6.4.31
as Viṣṇu, 6.8.28
cottonwood tree, 2.4.21–32; 5.30.61
cowherd-demon, see Pralamba
cowherding women
lament Kṛṣṇa’s departure, 5.18.13–31
play with Kṛṣṇa, 5.13.1–61
weep for Kṛṣṇa, 5.7.25–32,
cows, 6.1.23; 6.6.13–14
Earth in form of, 1.13.70–95
gift of, 6.8.53
hell for slaughter of, 2.6.8
killed, 4.1.18
see also cattle
creation
as aspect of Viṣṇu, 1.22.23, 27; 5.1.20
as manifestation of Viṣṇu’s power, 1.22.29, 30, 31, 32
classes of, 1.7.40–41
creative energy of, 1.22.33
of world, 1.2.22–69
creepers, 5.30.12
cremation grounds, 3.11.13; 3.12.13
crops, 1.6.21–22
failure of, 6.1.51
crow, king reborn as, 3.18.81
crows, 5.6.27
origin of, 1.21.16
curses, 3.2.5; 4.2.49
Aṣṭāvakra curses apsarases, 5.38.80–84
deer curses Pāṇḍu, 4.20.11
Mitra and Varuṇa curse Urvaśī, 4.6.24
sages curse Yādava boys, 5.37.9
Saudāsa curses water, 4.4.38
Uśanas curses Yayāti, 4.10.5
Vasiṣṭha curses Saudāsa, 4.4.35, 40, 45
Visiṣṭha and Nimi, mutual, 4.5.4
woman curses Saudāsa, 4.4.43, 45
Yayāti curses Yādavas, 5.21.12
Cyavana, 4.1.41
Cyavana, son of Mitrāyu, 4.19.14
Cyavana, son of Suhotra, 4.19.14
cyclical existence, see saṃsāra
Dadhīca, 6.8.43
Daitya kings, 1.17.87
Daityas, 1.19.67; 4.11.1; 5.2.16; 5.29.9; 5.32.20–21; 5.33.24; 5.37.18; 6.7.57; 6.8.14
abandon Vedic path, 3.18.15, 21–35
as Viṣṇu, 3.17.18; 5.1.19; 6.8.23
born on earth, 4.15.23
creation of, 1.5.31
defeat deities, 3.17.9
despair, 1.9.105
ee to Pātāla, 1.9.109
qualities of, 3.17.18
seize nectar, 1.9.106
Daityas and Dānavas, 2.2.47; 4.6.12–16
churn the Ocean of Milk, 1.9.80–109
ght the deities, 1.9.31–33
realms of, 2.5.4–12
sovereignty over, 1.22.4
Dakṣa, mind-born son of Brahmā, 1.2.8; 1.7.5; 1.18.22
as manifestation of Viṣṇu’s power, 1.22.29
bestows daughters, 1.15.76, 102–105
birth foretold by Viṣṇu, 1.15.9–19, 60–71
born from Brahmā’s thumb, 1.15.79; 4.1.7
brings forth divine beings, 1.15.86
brings forth progeny, 1.15.74–75
cause of creation, 1.7.33
curses Nārada, 1.15.101
daughters of, 1.7.19–28; 1.10.21; 1.15.77, 133
enrages Satī, 1.8.12
granted sovereignty, 1.22.4
imbued with Absolute, 1.22.56
marries Prasūti, 1.7.17
son of Pracetases and Māriṣā, 1.15.73
sons of, 1.15.89
Dakṣasāvarṇi, future Manu, 3.2.20
Dala, son of Pāriyātra, 4.4.58
Dama, son of Nariṣyanta, 4.1.30
Damaghoṣa, Cedi king, 4.14.10, 12
Damins, community, 2.4.38
Dānavas, demons, 1.17.46; 1.21.13; 4.11.1; 5.13.8, 12; 5.33.20
as Viṣṇu, 5.1.19; 6.8.23
dance
Kṛṣṇa with cowherders, 5.13.47–61
recaka and daṇḍapāta, 5.7.46
Daṇḍa, son of Ikṣvaku, 4.2.9
Daṇḍapāṇi, son of Ahīnara, 4.21.3
Dantavakra, demigod, son of Vṛddhaśarman, 4.14.10; 5.26.7
Danu, daughter of Dakṣa, wife of Kaśyapa, 1.15.125; 1.21.4, 13
darbha-grass, 3.15.21
Darbhaka, son of Ajātaśatru, 4.24.2
Dāruka, Kṛṣṇa’s driver, 5.37.46–60 passim
Dāruṇa, hell realm, 2.6.3
Darva, son of Uśīnara, 4.18.1
Daśaratha, son of Aja, 4.4.49; 4.18.2
Daśaratha, son of Mūlaka, 4.4.47
Daśaratha, son of Navaratha, 4.12.17
Daśaratha, son of Romapāda, 4.18.2
Daśaratha, son of Suyaśas, 4.24.7
Daśārha, son of Nirvṛti, 4.12.17
Dasra, deity, 4.14.10; 5.1.58
Dasyus, people, 4.24.20
Dattātreya, son of Atri, 1.10.8; 4.11.4
Dattoli, son of Pulastya, 1.10.9; 3.1.11
Dāvikorvī, realm, 4.24.15
dawn, creation of, 1.5.38
day
and night, 2.8.27–29, 34–48; 2.8.59–69 passim; 5.30.9; 6.3.9
creation of, 1.5.34
divisions of, 2.8.61–65
death, 5.38.87; 6.5.39–43, 52
how to escape, 3.7.1–39
unusual, 4.5.7
debauchees, hell for, 2.6.25
decadence, 2.24.15–19
deer
brahmin born as, 2.13.13–36
hell for hunters of, 2.6.26
Kṛṣṇa mistaken for, 5.23.38
reborn as brahmin, 2.13.36
defecation, 3.11.9–22; 3.12.27–28
deities, 1.19.67; 2.4.8, 49; 2.6.34; 4.5.7; 4.6.12–16; 5.2.16; 5.13.8, 12; 5.23.34; 5.32.20–21; 6.7.57; 6.8.14,
52
as manifestation of Viṣṇu’s power, 1.22.31
as Visṇu, 1.22.27; 3.17.17; 6.8.22
ask Kṛṣṇa to return to heaven, 5.37.15–20
churn the Ocean of Milk, 1.9.80–109
cities of, 2.2.31
creation of, 1.5.12–14, 33
defeat Daityas, 1.9.109–110
defeated by Daityas, 3.17.9
household, 3.11.45
imbibe moon, 2.11.22
imbibe nectar, 1.9.108–109
imbued with Absolute, 1.22.56
libations for 3.11.27–28
neglected, 3.18.43
petition Viṣṇu, 3.17.36–40
praise Balarāma, 5.36.21–22
praise Devakī, 5.2.6–20
praise Viṣṇu, 1.9.57–64, 68–73; 3.17.11–34
ride solar carriage, 2.10.2
sanctuary of, 2.2.46
seek refuge in Viṣṇu, 1.12.31–37
shower owers for Kṛṣṇa, 5.3.6
thirteen, 5.1.12; 5.7.63; 5.13.6; 5.30.52–55
see also gods
demigods, see Daityas; Dānavas
desire, 4.2.78–90; 5.2.11
nature of, 4.10.13–19
destiny, 5.38.31
destruction
four kinds of, 1.7.37–39
universal, sārvakālikī, 1.22.28
see also dissolution
Devabhāga, son of Śūra, 4.14.8
Devabhūti, son of Bhāgavata, 4.24.10–11
Devadarśa, sage, 3.6.9–10
Devaka, son of Āhuka, 4.14.5
Devaka, son of Yudhiṣṭhira, 4.20.11
Devakī, daughter of Devaka, mother of Kṛṣṇa, 4.14.5; 4.15.11–16; 5.1.5–11, 64–79; 5.2.1–5.3.2; 5.15.3;
5.18.5; 5.20.28, 39, 80; 5.21.1; 5.3.23–25
as Aditi, 5.2.9
as desire, 5.2.11
as Diti, 5.2.9
as re, 5.2.9
as heavens, 5.2.12
as knowledge, 5.2.19
as light, 5.2.10, 19
as nectar, 5.2.19
as svāhā and svadhā, 5.2.19
bears Kṛṣṇa, 5.3.1
enters ames, 5.38.4
freed by Kaṃsa, 5.4.14–17
recognises Kṛṣṇa, 5.3.12–13
Devakṣatra, son of Devarāta, 4.12.17
Devakūṭa, mountain range, 2.2.40
Devala, son of Pratyuṣa, 1.15.117
Devamīḍhuṣa, son ofHṛdika, 4.14.6
Devānīka, son of Dharmasāvarṇika, 3.2.32
Devānīka, son of Kṣemadhanvan, 4.4.58
Devāpi, son of Pratīpa, 4.20.4, 7
founder of kṣatriya dynasties, 4.24.37, 38, 40
Devapraharaṇas, gods of divine weapons, 1.15.137
Devarakṣitā, daughter of Devaka, 4.14.5
Devarakṣita, king, 4.24.15
Devarakṣita, son of Devaka, 4.14.5
Devarāta, son of Karambhi, 4.12.17
Devarāta, son of Suketu, 4.5.11
Devarāta, son of Viśvāmitra, 4.7.19
Devaśravas, son of Śūra, 4.14.8
Devaśreṣṭha, son of Sāvarṇi, 3.2.36
Devāṣṭaka, son of Viśvāmitra, 4.7.19
Devātithi, son of Akrodhana, 4.20.3
Devavant, son of Akrūra, 4.14.2
Devavant, son of Devaka, 4.14.5
Devavant, son of Sāvarṇi, 3.2.36
Devāvṛdha, son of Satvata, 4.13.1, 4
Devayānī, wife of Yayāti, 4.10.3–4, 11
Devikā River, 2.15.6
devotees, hell for forsaking of, 2.6.11
devotion, 6.2.17
Dhanaka, son of Durdama, 4.11.4
Dhanaṃjaya, serpent, son of Kaśyapa, 1.21.22
divides Vedas, 3.3.15
rides solar carriage, 2.10.11
Dhaneyu, son of Raudrāśva, 4.19.1
Dhaniṣṭhā, constellation, 3.14.16
Dhaniṣṭhā, lunar mansion, 3.14.9
Dhanur Veda, 3.6.28
Dhanvantari, gods’ physician, 1.9.96, 106
food oering for, 3.11.47
Dhanvantari, son of Dīrghatamas, 4.8.4
Dhanyas, community, 2.4.53
Dhara, a Vasu, 1.15.110
dhāraṇā, ‘holding’, 6.7.75–89
Dharaṇī, wife of Paraśurāma, 1.9.140
Dhāriṇī, daughter of the Vahnayas, 1.10.19–20
Dharma, 2.8.101; 5.1.51
as form of Viṣṇu, 3.17.21
deity, 4.14.9; 4.20.11
receives girls from Dakṣa, 1.15.76, 103
Dharma, son of Gāndhāra, 4.17.2
Dharma, son of Haihaya, 4.11.4
Dharma, son of Rāmacandra, 4.24.14
Dharma, son of Suvrata, 4.23.2
Dharma, star, 2.12.31
Dharma Śāstras, 3.6.27
Dharmadṛk, son of Upamadgu, 4.14.2
Dharmaketu, son of Suketu, 4.8.9
Dharmanetra, son of Dharma, 4.11.4
Dharmaratha, son of Diviratha, 4.18.2
Dharmasāvarṇika, future Manu, 3.2.29
Dharmeyu, son of Raudrāśva, 4.19.1
Dharmin, son of Bṛhadrāja, 4.22.3
Dhārṣṭakas, kṣatriyas, 4.2.4
Dhātakī, region, 2.4.73, 80
Dhātika, son of Savana, 2.4.73
Dhātṛ, born to Kaśyapa and Aditi, 1.15.130
libation for, 3.11.44
rides solar carriage, 2.10.3
Dhātṛ, son of Bhṛgu, 1.8.14; 1.10.2
Dhenuka, Dānava, 5.1.24; 5.4.2; 5.8.1–13, 5.13.28; 5.15.1; 5.20.35; 5.29.4
Dhenukā River, 2.4.65
Dhīmant, son of Purūravas, 4.7.1
Dhīmant, son of Virāj, 2.1.38
Dhiṣaṇā, wife of Havirdhāna
Dhṛṣṭa, son of Kukura, 4.14.4
Dhṛṣṭa, son of Manu, 4.1.8; 4.2.4
Dhṛṣṭa, son of Vaivasvata, 3.1.33
Dhṛṣṭadyumna, son of Drupada, 4.19.14
Dhṛṣṭaketu, son of Dhṛṣṭadyumna, 4.19.14
Dhṛṣtaketu, son of Satyadhṛti, 4.5.11
Dhṛṣṭaketu, son of Sukumāra 4.8.9
Dhṛta, son of Dharma, 4.17.2
Dhṛtaketu, son of Dakṣasāvarṇi, 3.2.24
Dhṛtarāṣṭra, nāga
recites Viṣṇu Purāṇa, 6.8.44
rides solar carriage, 2.10.16
Dhṛteyu, son of Raudrāśva, 4.19.1
Dhṛti, son of Babhru, 4.12.16
Dhṛti, son of Jyotiṣmant/region, 2.4.36
Dhṛti, son of Vijaya, 4.18.5
Dhṛti, son of Vītahavya, 4.5.12
Dhṛtimant, sage, 3.2.40
Dhṛtimant, son of Yavīnara, 4.19.11
Dhṛtivrata, son of Dhṛti, 4.18.5
Dhṛtrāṣṭra, son of Vicitravīrya, 4.20.10
Dhruva (Pole Star), a Vasu, 1.15.110
Dhruva, son of Medhātithi/region, 2.4.4–5
Dhruva, son of Rantināra, 4.19.1
Dhruva, son of Uttānapāda, 1.11.3–1.13.3; 2.8.101, 104, 109; 2.9.1–6, 23; 2.12.2, 34
age of, 1.11.33; 1.12.17
alarms deities, 1.12.31
asks for highest state, 1.12.78–82
becomes Pole Star, 1.12.90–96
birth of, 1.11.3
blessed by Viṣṇu, 1.12.51–52
causes earth to tremble, 1.12.8–10
chided, 1.11.6–10
complains to Sunīti, 1.11.11–13
departs from sages, 1.12.1
earlier existence of, 1.12.83–87
granted liberation, 1.12.89
ignores phantoms, 1.12.29–31
instructed by Seven Sages, 1.11.29–56
praised by Uśanas, 1.12.97–100
praises Viṣṇu, 1.12.44–82
proceeds to Madhu, 1.12.2
rejects counsel, 1.11.24–28
shunned, 1.11.3
sons of, 1.13.1
turns the heavens, 2.12.24–28
undertakes austerities, 1.12.5–32
Viṣṇu grants boon, 1.12.42–43, 76–77
Dhruva, star, height of, 2.7.10
Dhruvasaṃdhi, son of Puṣya, 4.4.60
Dhūmorṇā, wife of Yama, 1.8.26
Dhūmrāśva, son of Sucandra, 4.1.36
Dhundhu, demon, 4.2.21–23
Dhundhumāra, 4.2.21
Dhūtapāpā River, 2.4.43
dice, 4.4.26; 5.28.11–28; 5.34.36; 6.3.39
digestion, 3.11.91–97
Dīkṣā, wife of Rudra, 1.8.8
Dilīpa, son of Aṃśumant, 4.4.24–25
Dilīpa, son of Bhīmasena, 4.20.4
Dilīpa, son of Viśvasaha, 4.4.47
Dīptiketu, son of Dakṣasāvarṇi, 3.2.24
Dīptimant, sage, 3.2.17
Dīptimanta, son of Kṛṣṇa, 5.32.2
directions, guardians of, 1.22.8–13
Dīrghabāhu, son of Khaṭvāṅga, 4.4.49
Dīrghatamas, son of Kāśirāja, 4.8.4; 4.18.1; 4.19.3
Diśas, wife of Rudra, 1.8.8
discus, as sign of universal sovereign, 1.13.45–46
discus, Sudarśana, 4.15.11; 5.29.17, 21; 5.33.35–38; 5.34.8–44
checks Yama, 3.7.34
defends Prahlāda, 1.19.19–20
origin of, 3.2.11
diseases, 1.17.88; 6.5.3–4
disrespect, hell for, 2.6.15
dissolution
Brāhma, 6.3.12–40
causal, 6.4.1–11
elemental, 6.4.11–50
nal, 6.5.1
threefold, 6.3.1–2
see also destruction
Diṣṭa, son of Vaivasvata, 3.1.33
Diti, daughter of Dakṣa, wife of Kaśyapa, 1.15.125; 1.15.140–142; 5.2.9
receives boon from Kaśyapa, 1.21.30–34
Divākara, son of Prativyoma, 4.22.2
Divaspati, king of gods, 3.2.39
Divāvṛt, mountain range, 2.4.50
Divīlaka, son of Lambodara, 4.24.11
divine beings, creation of, 1.15.86
divine realms, see Triviṣṭapa
Diviratha, son of Anapāna, 4.18.2
Divodāsa, son of Bhīmaratha, 4.8.6
Divodāsa, son of Vadhyaśva, 4.19.14
Divya, son of Satvata, 4.13.1
Divya, son of Uttama, 3.1.15
dog, king reborn as, 3.18.62
donations, 2.8.79–80
donkey-demon, see Dhenuka
donkeys, origin of, 1.21.17
Drauṇi, sage, 3.2.17
Drauṇi, son of Droṇa, 3.3.21
Draupadī, wife of Pāṇḍavas, 4.20.11
Draviṇas, son of Dhara, 1.15.113
Dṛḍhahanu, son of Senajit, 4.19.9
Dṛḍhanemi, son of Satyadhṛti, 4.19.11
Dṛḍhasena, son of Suśrama, 4.23.2
Dṛḍhāśva, son of Dhundhumāra, 4.2.23
dreams, 1.13.95; 5.32.15
Droṇa, son of Bharadvāja, 3.3.21; 4.19.14; 5.35.5, 11, 27, 36; 5.38.16, 47, 64
Droṇa, mountain range, 2.4.26
drought, 4.3.15; 4.20.6–9; 6.1.24–25; 6.3.14–23
Dṛṣṭavarman, son of Upamadgu, 4.14.2
Druhyu, son of Yayāti, 4.10.4, 8, 21
drunkenness, 4.1.28; 4.11.8; 5.23.12; 5.25.8; 5.35.7, 31; 5.37.38
see also liquor
Drupada, son of Pṛṣata, 4.19.14
Duḥśāsana, son of Dhṛtarāṣṭra, 4.20.11; 5.35.27
dundubhi, drum, 4.14.8
Dundubhi, see Mount Dundubhi
Dundubhi, son of Dyutimant/region, 2.4.48
Durdama, son of Bhadraśreṇya, 4.11.4
Durdama, son of Dhṛta, 4.17.2
Durdama, son of Vasudeva, 4.15.12
Durgā, goddess, 5.1.84
Durmada, son of Vasudeva, 4.15.12
Durukṣaya, son of Mahāvīrya, 4.19.8
Durvāsas, son of Atri, 1.10.8; 5.37.62
as manifestation of Śiva, 1.9.2
curses Indra, 1.9.1–24
Duryodhana, son of Dhṛtarāṣṭra, 4.13.26, 35; 4.20.11; 5.35.4–11, 27; 5.38.47
dusk, creation of 1.5.36
Duṣyanta, descendant of Puru, 4.16.1
Duṣyanta, son of Ailīna, 4.19.1
duties, neglected, 2.6.32
hell for, 2.6.28
see also communal duty; life—stages of
Dvāpara, age, 4.24.39; 5.2.59; 5.23.26; 6.2.15, 17
Vedas divided during, 3.3.5–30 passim
Dvārakā, city, 4.13.8–37 passim; 5.23.13–15; 5.24.7; 5.25.18; 5.27.31; 5.28.28; 5.29.1–33 passim; 5.30.32;
5.31.7, 9; 5.32.24; 5.33.5, 50; 5.34.27, 33; 5.35.29; 5.37.23–60 passim
ooded by the ocean, 5.38.9
Dvimīḍha, son of Hastin, 4.19.8
Dvimūrdhan, son of Kaśyapa and Danu, 1.21.4
Dvīpa, region, 2.3.7–8
Dvivida, giant monkey, 5.36.1–23
dying, suering of, 6.5.37–43
dynasty
Lunar, 4.6.1; 4.24.59; 5.23.23
Solar, 4.1.3–4.5.13; 4.24.59
see also Andhras; Bāhlikas; Guhas; Guptas; Kanakas; Maṇidhānakas; Mekalas; Nāgas; Naiṣadhas
Dyuti, sage, 3.2.35
Dyutimant, king of Krauñcadvīpa, 2.4.47
Dyutimant, mountain range, 2.4.41
Dyutimant, sage, 3.2.23
Dyutimant, son of Prāṇa, 1.10.5
Dyutimant, son of Priyavrata, 2.1.7, 14
earth, 4.4.50; 5.30.9; 6.4.14–15
born from Viṣṇu’s sole, 1.13.92
burden eased, 5.38.59–60
complains of burden, 5.1.21–28
devoid of plants, 1.13.67
in form of cow, 1.13.70–95
mocks kings, 4.24.46–55
origin of, 1.15.108
praises Kṛṣṇa, 5.29.22–29
praises Viṣṇu, 1.4.11–24; 5.1.12–20
restores the world with milk, 1.13.79–91
saves Prahlāda, 1.19.13
threatened by Pṛthu, 1.13.69–95
see also Dhara
earthly realm, 2.7.3–4, 11
eating, hell for improper, 2.6.16
eclipses, 2.12.21–22; 3.12.36; 3.14.13; 3.14.5
education, 4.3.25
of Prahlāda, 1.17.10
ejaculation, 2.6.29; 4.19.14
see also semen
Ekacakra, son of Kaśyapa and Danu, 1.21.5
Ekaviṃśa hymns, 1.5.56
ekodiṣṭa, ceremony, 3.13.23–29, 34
Elāputra, serpent, son of Kaśyapa, 1.21.22
recites Viṣṇu Purāṇa, 6.8.46
rides solar carriage, 2.10.9
elements, 3.11.92; 6.4.13–14, 32–34
as forms of Viṣṇu, 3.17.30
fundamental, 2.7.23–24, 34
elephants, 5.29.32–33
sovereignty over, 1.22.5
see also Airāvata—elephant; guardian elephants; Kuvalayāpīḍa—elephant
equinox, 2.8.74–75, 79; 3.14.5
procession of, 4.24.25
etymology
Aśmaka, 4.4.45
bhagavat, 6.5.69–80
Bharadvāja, 4.19.5
Bharata, 4.19.1
brahman, 3.3.22
Janaka, 4.5.10
Keśava, 5.16.23
Māṃdhātṛ, 4.2.33
Maruts, 1.21.39–41
Mithi, 4.5.11
Nārīkavaca, 4.4.46
nimeṣa, 4.5.7
Niṣāda, 1.13.35
Prācīnabarhis, 1.14.4
Pāñcālas, 4.19.13
Pṛthivī, 1.13.59
Putra, 1.13.42n.21
rājan, 1.13.48, 93
Sagara, 4.3.24
Sāgara, 4.4.23
Saṃkarṣaṇa, 4.15.15; 5.1.76
Śāṃtanu, 4.20.5
Sāvarṇi, 3.2.13
sūta, 1.13.51
Taittirīyas, 3.5.13
Vaideha, 4.5.11
Viṣṇu, 3.1.45
Yama, 3.7.15
evil, source of, 1.6.14–17
existence, suering of, 1.17.55–69
family
improper relations, 6.1.54–55
life, 4.2.41–42
famine, 1.13.68; 6.1.24–26, 38
father, as highest guru, 1.18.13, 16–17
feet, Diti fails to wash, 1.21.37
female
ascetics, 1.15.88, 118
celibacy, 1.15.118
Vedic experts, 1.10.19–20
wrong to kill, 1.13.73
fevers, Śaiva and Vaiṣṇava, 5.33.14–19
g, sacred, 1.22.7
re, 1.17.3, 87; 2.8.21–23; 4.15.16; 5.2.9; 5.30.9; 6.4.17–22
as Visṇu, 6.8.22
contemplate Kṛṣṇa, 5.7.37
deities, 5.1.58
divided in three, 4.6.45–50
sacred, 1.10.18
supplicates Viṣṇu, 1.9.62
see also Agni; Anala
restick, 4.5.9; 4.6.47–48
sh, 2.6.34; 4.2.40–42; 5.10.2; 5.37.13
avatāra, 2.2.50; 5.17.11
shermen, hell for, 2.6.22
ax, 6.1.52
foetus, suering of, 6.5.10
food, 2.15.11–17, 26–31
oerings, 3.11.45–57; 6.8.38–39
suitable, 3.11.80, 83–88
see also eating—hell for improper; meals—conduct during; meat
footprints, cowherding women interpret, 5.13.31–40
forests, as Visṇu, 6.8.25
fortune-tellers, hell for, 2.6.23
four communities, see communities—four
funerary rituals, 3.13.7–39; 4.13.19; 5.38.1, 5
future kings, 4.21.1–4.24.15
Gabhastī River, 2.4.65
Gabhastimant, region, 2.3.6
Gabhastimat, lower realm, 2.5.2
Gada, son of Vasudeva, 4.15.13
Gādhi, son of Kuśāmba, 4.7.6–18
Gālava, sage, 3.2.17; 3.4.22
Gambhīra, son of Bhautya, 3.2.45
Gandhamādana
forest, 2.2.24
mountain range, 2.2.17, 28, 38
region, 2.1.22
see also Mount Gandhamādana
Gandhamojavāha, son of Upamadgu, 4.14.2
Gāndhāra, son of Āradvant, 4.17.2
Gāndharva, region, 2.3.7
gandharvas, divine beings, 1.19.67; 2.2.47; 2.4.8, 37, 49, 63; 4.6.32–49 passim; 4.11.1; 5.2.16; 5.13.8, 12;
5.23.34; 5.30.61; 5.32.20–21; 6.7.66; 6.8.14
as Viṣṇu, 5.1.19; 6.7.57; 6.8.23
Bharata slays, 4.4.55
creation of, 1.5.46, 58
grant boon to Purūravas, 4.6.44
origin of, 1.21.25
plunder nāgas, 4.3.4
praise Hiraṇyakaśipu, 1.17.6–7
praise Kṛṣṇa, 5.31.8
praise Śrī, 1.9.100
realm of, 1.6.35
ride solar carriage, 2.10.2
sing for Brahmā, 4.1.46
sing for Kṛṣṇa, 5.3.5
sing for Śeṣa, 5.18.37, 46
sing for Sun, 2.10.20; 2.11.16
worship Śeṣa, 2.5.24
see also Citrāṅgada; Hāhā; Hūhū; Mauneyas; Tumburu; Viśvāvasu
Gāndharva Veda, 3.6.28
Gāndinī, mother of Akrūra, 4.13.41–42, 44; 4.1.42
Gāṇḍīva, bow, 5.38.21–50 passim
Gaṇḍūṣa, son of Śūra, 4.14.8
Gaṅgā River, 2.2.32–37; 2.5.17; 2.8.108–122; 2.9.12–17; 3.14.18; 4.3.15; 4.18.5; 4.20.10; 4.21.3; 4.24.15;
5.35.30; 6.2.4–39
bathes Śrī, 1.9.101
drunk dry by Jahnu, 4.7.3
leads to earth, 4.4.18, 25
qualities of, 2.8.116–122; 4.4.19–21
Gardabhilas, dynasty, 4.24.12
Garga, sage, 2.5.26; 5.23.24
conducts Kṛṣṇa’s birth rites, 5.6.8–9
Garga, son of Bhavanmanyu, 4.19.7
Gārgya, 5.23.1–4
Gārgya, sage, 3.4.25
Gārgyas, community, 4.19.7
garland-maker, receives boon from Kṛṣṇa, 5.19.17–29
Garuḍa, son of Kaśyapa and Vinatā, 1.14.46; 1.21.18; 3.17.35; 4.13.38; 5.1.34; 5.12.4; 5.7.76; 5.29.14, 34–
35; 5.30.1, 37–68 passim; 5.31.10; 5.33.12–50 passim; 5.34.13, 23–24
granted sovereignty, 1.22.6
Garuḍa Purāṇa, 3.6.23
Gātravant, son of Kṛṣṇa, 5.32.4
Gaurī, name of Lakṣmī, 1.8.27
Gaurī River, 2.4.55
Gautama, sage, 1.9.21, 3.1.32; 4.5.4
divides Vedas, 3.3.16
rides solar carriage, 2.10.11
Gayā, as site for śrāddha, 3.16.4, 18
Gaya, son of Havirdhāna, 1.14.2
Gaya, son of Nakta, 2.1.37
Gaya, son of Sudyumna, 4.1.15
Gāyatrī, mantra, 2.8.52; 4.6.48
Gāyatrī, metre, 1.5.53; 2.8.7
geese, wild, 5.10.9
gems, fourteen great, 4.12.1
gemstones, 3.11.76; 3.12.2, 31
hell for damaging, 2.6.15
gender, change of, 4.1.11–12, 14
Ghaṭotkaca, son of Bhīmasena, 4.20.11
ghee, ocean of, 2.4.45
Ghora, hell realm, 1.6.41
Ghoṣa, son of Dharma and Lambā, 1.15.107
Ghoṣavasu, son of Pulindaka, 4.24.9
ghosts, 5.2.16; 5.5.20
Ghṛtācī, apsaras, 1.9.100
rides solar carriage, 2.10.11
Girikṣatra, son of Upamadgu, 4.14.2
gluttony, hell for, 2.6.19
goats, 6.1.53
hell for feeding, 2.6.21
Gobhānu, son of Vahni, 4.16.1
Godāvarī River, 2.3.12
gods
day and night for, 6.1.4; 6.3.10
ee Hiraṇyakaśipu, 1.17.5
grant boon to Khaṭvāṅga, 4.4.47
grant boon to Mucukunda, 5.23.22
hosts of, 3.1.6–46 passim
imbibe nectar from moon, 2.12.4–7
in human form, 1.17.5
kings of, 3.1.6–46 passim
nurtured by sun, 2.11.23
of divine weapons, 1.15.137
of lightning, 1.15.135
of Vedic verse, 1.15.136
path of, 2.8.90–97
petition Kapila, 4.4.9
sovereignty over, 1.22.6
thirty-three hosts, 1.15.138–139
year for, 6.3.10, 11
see also deities
gods, and demigods
approach Viṣṇu, 4.2.15
battle of, 4.2.15–18; 4.4.47; 4.6.13–16; 4.9.2; 5.23.21, 29; 5.38.72
petition Brahmā, 4.9.3
Gokula, cattle camp, 5.1.74
Gomatī River, 1.15.11; 3.14.18
Gomatīputra, son of Śivasvāti, 4.24.11
Gomeda, mountain range, 2.4.7
Gopīs, see cowherding women
Gotra, son of Vasiṣṭha, 1.10.13
Govardhana, see Mount Govardhana
governance, Prahlāda studies, 1.19.26–27
Govinda, origin of name, 5.12.12
see also Kṛṣṇa; Viṣṇu
grain, 6.1.53
grammar, 5.1.38
Gṛdhrikā, daughter of Kaśyapa and Tāmrā, 1.21.15–16
greatness, mahat, element, 1.2.59
greed, hell for, 2.6.25
Gṛtsamadās, son of Suhotra, 4.8.3
gruel, magic, 4.7.9–16
guardian elephants, 2.9.15
attack Prahlāda, 1.17.41–45
honour Śrī, 1.9.101
see also elephants
guardians, of directions, 2.8.82–84
as Visṇu, 6.8.24
guests, see hospitality
Guhas, dynasty, 4.24.15
guhyakas, demons, 4.11.1; 5.2.16
guṇas, qualities, 2.13.65–66; 2.14.5; 6.4.34
Guptas, dynasty, 4.24.15
guru
conduct towards, 3.9.2–7
hell for disrespect of, 2.6.12
hell for killing, 2.6.8
hell for marriage bed violation, 2.6.10
guru-dakṣiṇā, tuition fee, 3.9.7; 5.21.23; 6.6.38, 42–44
Hāhā, gandharva, 4.1.46
rides solar carriage, 2.10.7
Haihaya, son of Śatajit, 4.11.4
Haihayas, clan, 4.3.18, 27; 4.4.51
Hāla, son of Ariṣṭakarman, 4.24.11
hālāhala, see poison
Haṃsa, mountain range, 2.2.29
Hara, a Rudra, 1.15.122
hares, 4.2.10–12
Hari, form of Viṣṇu, 3.1.39
see also Kṛṣṇa; Viṣṇu
Hari, mountain range, 2.4.41
Harī, mother of gods, 3.1.39
Haris, deities, 3.1.16, 39
Hariścandra, son of Triśaṅku, 4.3.17
Harita, son of Parāvṛt, 4.12.3
Harita, son of Rohitāśva, 4.3.17
Harita, son of Vapuṣmant/region, 2.4.23, 29
Harīta, son of Yuvanāśva, 4.3.3
Haritas, deities, 3.2.34
Hārītaka, son of Viśvāmitra, 4.7.19
Hārītas, community, 4.3.3
Harivarṣa, region, 2.2.13
Harivarṣa, son of Āgnīdhra, 2.1.16, 18
Harṣavardhana, son of Kṛta, 4.9.14
Haryaṅga, son of Campa, 4.18.4
Haryaśva, son of Cakṣus, 4.19.13
Haryaśva, son of Dhṛṣṭaketu, 4.5.11
Haryaśva, son of Dṛḍhāśva, 4.2.24
Haryaśva, son of Pṛṣadaśva, 4.3.14
Haryaśvas, sons of Dakṣa, 1.15.89–94
search for limits of earth, 1.15.92–94
Haryātman, divides Vedas, 3.3.16
Hastin, son of Suhotra, 4.19.8
Hastināpura, city, 4.13.26; 4.19.8
threatened by Balarāma, 5.35.1–38
washed away by Gaṅgā, 4.21.3
Havirdhāna, son of Antardhi, 1.14.1
Haviṣmant, sage, 3.1.28; 3.2.27; 3.2.31
hawks, origin of, 1.21.16
Hayagrīva, demon, 5.29.19
Hayaśiras, daughter of Vṛṣaparvan, 1.21.7
Hayaśiras, form of Viṣṇu, 2.2.49
heat and cold, source of, 2.10.23
heaven, 2.6.36; 5.2.12
and hell, nature of 2.6.44–46
outcaste raised to, 4.3.16
heavenly bodies, movement of, 2.9.2–3
Hehaya, son of Śatajit, 4.11.4
hell, suering in, 6.5.42–49
hell realms, 1.6.41; 2.6.1–36
Adhaḥśiras, 2.6.4
Adhomukha, 2.6.18
Andhatāmisra, 1.6.41
and Kṛṣṇa, 2.6.3, 26
Apratiṣṭha, 2.6.5
Asipatravana, 1.6.41; 2.6.3, 26
Avīci, 1.6.41; 2.6.4–5
Dāruṇa, 2.6.3
Ghora, 1.6.41
Kālasūtra, 1.6.41
Kṛmibhakṣa, 2.6.15
Kṛmibhojana, 2.6.3
Kṛmiśa, 2.6.3, 15
Kṛṣṇasūtra, 2.6.4
Lālābhakṣa, 2.6.3, 16
Lavaṇa, 2.6.2, 13
Mahājvāla, 2.6.2, 12
Mahāraurava, 1.6.41
Pāpa, 2.6.4
Pūyavaha, 2.6.4, 19
Raurava, 1.6.41; 2.6.2, 7
Rodha, 2.6.2, 8
Rudhirāmbhas, 2.6.3
Rudhirāndha, 2.6.23
Saṃdaṃśa, 2.6.4, 28
Sūkara, 2.6.2
Sūraka, 2.6.9
Śvabhojana, 2.6.5, 29
Tāla, 2.6.2, 10
Tamas, 2.6.4
Tāmistra, 1.6.41; 3.11.103
Taptakumbha, 2.6.2, 10
Taptaloha, 2.6.11
Vahnijvāla, 2.6.4, 26
Vaitaraṇī, 2.6.3, 24
Vedhaka, 2.6.16
Vilohita, 2.6.2
Vimoha, 2.6.14
Viśasana, 2.6.2, 17
Hema, son of Ruṣadratha, 4.18.1
Hemacandra, son of Viśāla, 4.1.35
Hemakūṭa, mountain range, 2.2.11
Hemakūṭa, region, 2.1.18
Hemaśaila, mountain range, 2.4.41
herbs, 5.30.12
herdsmen, praise Kṛṣṇa, 5.13.1–8
heresy, 4.20.7–9; 6.1.39, 44, 48–50
heretic, crime of addressing, 3.18.57–104 passim
Heti, rides solar carriage, 2.10.3
Hiḍimbā, rākṣasī, consort of Bhīmasena, 4.20.11
highest goal, nature of, 2.14.12–33
highest state, 6.8.31
Himāhva, region, 2.1.17, 26
Himāhvaya, region, 2.1.26
Himalaya, father of Umā, 1.8.13
Himālaya, mountain range, 2.3.1, 10; 4.1.73; 5.9.30
Himavant, mountain range, 2.2.11
Hiraṇmaya, region, 2.2.14
Hiraṇvant, son of Āgnīdhra, 2.1.16, 20
Hiraṇyakaśipu, Daitya king, 1.15.140; 4.14.10–11; 4.15.1, 4
casts Prahlāda into ocean, 1.19.50–62
deploys magic, 1.19.14–15
orders apparition, 1.18.9
orders poison, 1.18.1–3
questions Prahlāda, 1.19.1–2, 29–32
receives a boon, 1.17.2
slain by Narasiṃha, 1.20.32
sons of, 1.15.142; 5.1.70, 72
soothed by priests, 1.17.48–53
summons Wind, 1.19.21
threatens Prahlāda, 1.17.13–31 passim
usurps universal sovereignty, 1.17.3–9
Hiraṇyākṣa, 1.15.140; 1.21.2
Hiraṇyanābha, son of Viśvasaha, 3.6.4, 5, 7; 4.4.59; 4.19.11
Hiraṇyaroman, guardian of the north, 1.22.12; 2.8.83
Hiraṇyaroman, sage, 3.1.22
historical texts, 3.4.10; 5.1.38
Hlāda, son of Hiraṇyakaśipu, 1.15.142
horses, 5.29.32
avatāra, 5.17.11
hell for feeding, 2.6.21
hell for trading, 2.6.11
of sun, 2.8.7
origin of, 1.21.17
Saṃjñā takes form of, 3.2.6
sovereignty over, 1.22.6
Sun takes form of, 3.2.7; 3.5.26
with one black ear, 4.7.8
horse-sacrice, 2.8.96; 3.18.85, 96; 4.1.38; 4.12.3
Sagara’s, 4.4.11–22
see also āśvamedha
hospitality, 3.11.58–70; 106–109; 3.15.24–25; 3.9.14–16; 5.30.2
hotṛ, sacricing priest, 3.4.12
House of Lacquer, 4.13.26
householder
conduct of, 3.11.1–3.12.45; 3.12.1–45
duties of, 3.9.7–18
neglected duties, 6.1.32
Hrāda, Daitya, 3.17.9; 3.17.37
Hrasvaroman, son of Suvarṇaroman, 4.5.11
Hṛdika, son of Svayaṃbhoja, 4.14.5
Hūhū (also Huhū), gandharva, 4.1.46
rides solar carriage, 2.10.8
humankind, 1.17.87; 1.19.67; 2.6.34; 5.2.17; 5.23.34; 6.7.57, 65–66
as Visṇu, 3.17.27; 6.8.24
creation of, 1.5.16–18, 37
imbued with Absolute, 1.22.57
qualities of, 3.17.27
Hūṇas, people, 2.3.17
Hutahavyavaha, son of Dhara, 1.15.113
hygiene, personal, 3.11.9–22, 89
Ikṣu River, 2.4.65
Ikṣumatī River, 2.13.49
Ikṣvāku, son of Manu Vaivasvata, 3.1.33; 3.16.17; 4.1.8; 4.24.59
born from Manu’s nose, 4.2.8
lineage of, 4.2.8–4.4.61; 4.7.18; 4.22.2–3
Ilā, daughter of Manu, 4.1.10–11, 14; 4.6.24–50
Ilavilā, daughter of Tṛṇabindu, 4.1.32
Ilāvṛta, region, 2.2.15–16, 23
Ilāvṛta, son of Āgnīdhra, 2.1.16, 19
Ilivila, son of Daśaratha, 4.4.47
illusion, Kṛṣṇa’s, 5.30.14–21
illusionary powers, 5.27.13
Ilvala, son of Vipracitti,1.21.11
immorality, hell for, 2.6.14
incest, 1.7.17–18; 5.27.14
hell for, 2.6.10, 12
individuation, ahaṃkāra, 1.2.35–73 passim
Indra, king of gods, 1.17.3; 1.9.68; 2.2.54; 3.1.43; 4.1.28; 4.2.17, 33; 4.5.2–3; 4.6.12; 4.10.6; 4.14.9;
4.20.11; 5.1.58, 81; 5.4.4, 6, 7; 5.11.14, 23–25; 5.14.14; 5.16.22; 5.17.8; 5.20.92; 5.30.4; 5.30.41–5.31.7
passim; 5.35.24; 5.37.16; 6.7.67
and deities call on Brahmā, 1.9.33
approaches Kṛṣṇa, 5.29.1–13
arises from Kṛṣṇa, 5.7.61
as Viṣṇu, 6.7.56; 6.8.22
asks Śrī for boon, 1.9.133–134
born to Kaśyapa and Aditi, 1.15.130
city of, 2.2.31; 2.8.8–9, 16
consecrates Kṛṣṇa, 5.12.13–26
consulted by Yāmas, 1.12.12
contemplates Kṛṣṇa, 5.7.37
cursed by Durvāsas, 1.9.12–24
cuts foetus, 1.21.38–40
divides Vedas, 3.3.13
enrages Durvāsas, 1.9.7–10
enters Diti’s womb, 1.21.37
fears Kaṇḍu’s austerities, 1.15.12
festival for, 5.10.16–24
food oering for, 3.11.46
foretells advent of Arjuna, 5.12.17–20
honours Kṛṣṇa, 5.30.28
in form of bull, 4.2.18
king of gods, 3.1.31
manifests as Gādhi, 4.7.6
performs sacrices 5.17.7
praises Kṛṣṇa, 5.12.1–18; 5.30.75–78
praises Lakṣmī, 1.9.113–130
present in guest, 3.11.69
realm of, 1.6.34
rides solar carriage, 2.10.9
sends Pramlocā to Kaṇḍu, 1.15.12
sovereignty over gods, 1.22.6
sovereignty over Maruts, 1.22.4
supplicates Viṣṇu, 1.9.63
surrenders assembly hall, 5.21.14–17
threatens deluge, 5.11.1–5, 23
usurped by Raji, 4.9.1–13
worships Kṛṣṇa, 5.7.65
Indradvīpa, region, 2.3.6
Indradyumna, son of Sumati, 2.1.35
Indrāṇī, wife of Indra, 1.8.25
Indrapramati, sage, 3.4.16, 19
Indu, the Moon, food oering for, 3.11.46
infancy, suering of, 6.5.16–20
informers, hell for, 2.6.22
inheritance, refused, 4.1.16
insects, 1.19.68; 2.6.34; 5.30.12; 6.5.7; 6.7.64
as Visṇu, 6.8.25
imbued with Absolute, 1.22.57
insight, divine, 3.18.65–87
insignia, Vaiṣṇava, 5.34.5–6
intellect, 5.30.9
Irā, daughter of Dakṣa, wife ofKaśyapa, 1.15.125
Irāvant, son of Arjuna, 4.20.12
Īśāna, name of Rudra, 1.8.6
jackals
assail Dhurva, 1.12.26, 29
king reborn as, 3.18.72
Jagatī, metre, 1.5.55; 2.8.7
Jahnu, descendant of Raghu, 4.24.59
Jahnu, son of Kuru, 4.19.14
Jahnu, son of Suhotra, 4.7.3
Jaimini, disciple of Vyāsa, 3.4.9; 3.6.1–2; 4.4.59
Jain ascetic, phantom in form of,3.18.2–15
Jaitra, Kṛṣṇa’s chariot, 5.37.46
Jājali, sage, 3.6.11
Jalada, son of Bhavya/region, 2.4.60
Jaladhāra, mountain range, 2.4.62
Jaleyu, son of Raudrāśva, 4.19.1
Jamadagni, son of Ṛcīka, 3.1.32; 4.7.18
rides solar carriage, 2.10.16
Jāmbavant, king of bears, 4.13.12–22
Jāmbavatī, daughter of Jāmbavant, wife of Kṛṣṇa, 4.13.21–24; 4.15.19; 5.28.4; 5.30.34; 5.32.2
Jambha, Daitya, 4.6.12; 5.14.14
jambū, tree, 2.2.18–22; 2.4.18
Jambūdvīpa, continent, 2.1.12, 15; 2.2.7, 19; 2.3.27–28; 2.4.1–2
divided, 2.1.17–22
origin of name, 2.2.19
qualities of, 2.1.24–26; 2.2.45–55
Jambūmārga, forest, 2.13.33
jāmbūnada, gold, 2.2.22
Jambūnadī River, 2.2.20–22
Jāmī, daughter of Dakṣa, wife ofDharma, 1.15.105
Janaka, etymology, 4.5.10
Janaka, king, 4.4.50, 4.24.46
lineage of, 4.5.10–12
welcomes Balarāma, 4.13.35
Janaka, son of Nimi, 4.5.10
Janaka, son of Viśākhayūpa, 4.24.1
Janaloka, realm, 1.3.25; 1.4.10, 27–28, 30; 2.7.13–14, 19; 6.3.29; 6.4.5
Janamejaya, son of Parīkṣit, 4.21.1
Janamejaya, son of Puraṃjaya, 4.18.1
Janamejaya, son of Puru, 4.19.1
Janamejaya, son of Somadatta, 4.1.39
Jantu, son of Somaka, 4.19.14
Jantu, son of Sudhanvan, 4.19.14
Jānujaṅgha, son of Tāmasa, 3.1.19
Jarā, demon, 4.19.14
Jaras, hunter, 5.37.13, 63–68
Jarāsandha, son of Bṛhadratha, 4.19.14; 4.23.1; 5.4.8; 5.26.3–7; 5.37.25
ghts Kṛṣṇa, 5.22.1–18
Jārudhi, mountain range, 2.2.28, 43
Jaṭhara, mountain range, 2.2.29, 40, 44
Jātukarṇa
divides Vedas, 3.3.19
recites Viṣṇu Purāṇa, 6.8.48
Java, sage, 3.4.25
Jaya, son of Saṃjaya, 4.9.14
Jaya, son of Suśruta, 4.5.12
Jayadhvaja, son of Paraśurāma, 4.11.9
Jayadratha, 5.38.16
Jayadratha, son of Bṛhanmanas, 4.18.4
Jayadratha, son of Bṛhatkarman, 4.19.9
Jayakṛta, son of Viśvāmitra, 4.7.19
Jayasena, son of Sārvabhauma, 4.20.3
Jayatsena, son of Adīna, 4.9.14
Jharjhara, son of Hiraṇyākṣa, 1.21.3
Jīmūta, son of Vapuṣmant/region, 2.4.23, 29
Jīmūta, son of Vyoma, 4.12.17
Jita, sage, 3.2.45
Jṛmbhaṇa, weapon, 5.33.24
Jupiter, 2.12.19; 4.24.22
height of, 2.7.8–9
Jyāmagha, son of Parāvṛt, 4.12.3–15, 17
Jyeṣṭha, month, 6.8.31
Jyeṣṭhāmūla, month, 6.8.33, 37, 38
Jyeṣṭhasāman, hymn, 3.15.2
Jyotirdhāman, sage, 3.1.18
Jyotis, a Vasu, 1.15.109
Jyotiṣmant, king of Kuśadvīpa, 2.4.35
Jyotiṣmant, sage, 3.2.23
Jyotiṣmant, son of Priyavrata, 2.1.8, 13
Kabandha, rākṣasa, 4.4.53
Kabandha, sage, 3.6.9
Kacchanīra, rides solar carriage, 2.10.5
Kacchapa, son of Viśvāmitra, 4.7.19
kadamba, tree, 2.2.18; 5.6.46; 5.7.10
Kadru, daughter of Dakṣa, wife of Kaśyapa, 1.15.125; 1.21.20
Kaikeya, son of Śibi, 4.18.1
Kaikeyas, clan, 4.14.10
Kailāsa, see Mount Kailāsa
Kailika Yavanas, dynasty, 4.24.13
Kaiśika, son of Dhṛti, 4.12.16
Kaiśika, son of Vidarbha, 4.12.16
Kaivartas, community, 4.24.15
Kākavarṇa, son of Śiśunāga, 4.24.2
Kakṣeyu, son of Raudrāśva, 4.19.1
Kakudmin, son of Revata, 4.1.44; 4.2.1
Kakudvatī, daughter of Rukmin, 4.15.20
Kakutstha, son of Śaśāda, 4.2.19–20, 44; 4.24.68
Kāla, son of Dhruva, 1.15.111
kalā, unit of time, 1.3.8; 2.8.59; 6.3.6
Kālakā, daughter of Vaiśvānara, 1.21.8
Kālakeyas, Dānavas, sons of Pulomā and Mārīca, 1.21.9
Kālanābha, son of Hiraṇyākṣa, 1.21.3
Kālanābha, son of Vipracitti,1.21.12
Kālānara, son of Sabhānara, 4.18.1
Kālanemi, Daitya, 5.1.22–23, 65
Kālañjana, mountain range, 2.2.29
Kalāpa, grove, 3.16.17
Kalāpa, village, 4.4.60; 4.24.37
Kālasūtra, hell realm, 1.6.41
Kālatoyas, community, 4.24.15
Kālāyani, sage, 3.4.25
Kālayavana, warrior, 5.23.5–16
Kali age, 3.7.21; 4.1.54; 4.21.3; 4.22.3; 5.24.5; 6.1.7; 6.8.21, 50–51
duration of, 4.24.31–34
end of, 4.24.15–40
nature of, 6.1.9–59
sole virtue of, 6.2.1–39
start of, 4.24.26–27, 32; 5.38.8
Kālindī, wife of Kṛṣṇa, 5.28.3; 5.32.4
Kaliṅga, brahmin from, 3.7.9–36
Kaliṅga, king of, 5.28.10, 15, 17, 25
Kaliṅga, son of Dīrghatamas, 4.18.1
Kaliṅgas, people, 2.3.16; 4.24.15
Kāliya, nāga, 5.7.3–81; 5.13.4, 26; 5.15.2; 5.20.34
praises Kṛṣṇa, 5.7.58–74
wives praise Kṛṣṇa, 5.7.48–57
Kalki, avatāra of Viṣṇu, 3.2.59; 4.24.20
Kalmāṣapāda, son of Sudāsa, 4.4.39
kalpa, see aeon
Kāmagamas, deities, 3.2.30
Kāmarūpa, region, 2.3.15
Kambala, serpent, son of Kaśyapa andKadru, 1.21.21
recites Viṣṇu Purāṇa, 6.8.46
rides solar carriage, 2.10.16
Kambalabarhis, son of Andhaka, 4.14.3
Kamboja, region, 5.29.32–33
Kāmbojas, tribe, 4.3.28
Kāmpilya, kingdom, 4.19.9
Kāmpilya, son of Haryaśva, 4.19.13
Kaṃsā, daughter of Ugrasena, 4.14.5
Kaṃsa, son of Ugrasena, 4.14.5; 4.15.14; 5.1.23, 65; 5.3.9, 11, 13; 5.12.21; 5.16.25; 5.18.5–10 passim;
5.19.11; 5.20.59; 5.21.2, 5; 5.29.5
addresses wrestlers, 5.20.17–23
defeat of, 5.10.70–79
dispatches Akrūra, 5.15.12–22
murders infants, 5.1.67–69, 73, 75, 80
orders Kṛṣṇa’s death, 5.4.13–14
plots Kṛṣṇa’s downfall, 5.15.1–24
seizes Yoganidrā, 5.3.25–29
summons Daityas, 5.4.1–16
threatens Devakī, 5.1.6–11
Kaṃsavatī, daughter of Ugrasena, 4.14.5
Kanakas, dynasty, 4.24.15
Kāñcana, son of Bhīma, 4.7.3
Kaṇḍu, sage
and Pramlocā, 1.15.13–45
praises Viṣṇu, 1.15.55–58
retires to Puruṣottama, 1.15.52
undertakes austerities, 1.15.11
Kaniṣṭhas, deities, 3.2.43
Kaṅka, mountain range, 2.4.27
Kaṅka, son of Ugrasena, 4.14.5
Kaṅkī, daughter of Ugrasena, 4.14.5
Kaṇva, sage, 3.5.30; 4.24.11; 5.37.6
Kaṇva, son of Ajamīḍha, 4.19.8
Kaṇva, son of Apratiratha, 4.19.1
Kāṇvāyana, brahmins, 4.19.1, 8
Kāṇvāyana, dynasty, 4.24.11
Kapālin, a Rudra, 1.15.123
Kapardin, a Rudra, 1.15.122
Kapi, son of Durukṣaya, 4.19.8
Kapila, mountain range, 2.2.28
Kapila, son of Jyotiṣmant/region, 2.4.36
Kapila, son of Kaśyapa and Danu, 1.21.4; 2.13.49–50; 2.14.7, 9; 3.2.56; 4.4.9–18
grants boon, 4.4.19
Kapilas, community, 2.4.30
Kapilāśva, son of Dhundhumāra, 4.2.23
Kapotaroman, son of Dhṛṣṭa, 4.14.4
Karambhi, son of Śakuni, 4.12.17
Karaṃdhama, son of Traiśānu, 4.16.1
Karandhama, son of Ativibhūti, 4.1.25
Kardama, son of Pulaha, 1.10.10; 1.22.10; 2.1.5; 2.8.83
Kareṇamatī, consort of Nakula, 4.20.11
Karkoṭaka, serpent, son of Kaśyapa and Kadru, 1.21.22
rides solar carriage, 2.10.14
karma, 1.11.17; 1.12.83–87; 1.15.60–71; 1.17.81; 2.3.26; 2.13.6, 66, 93–94, 2.14.5; 3.7.4; 3.11.52; 5.23.44;
6.5.13; 6.7.35
Karṇa, son of Sūrya, 4.14.9; 5.35.5, 11, 27; 5.38.16, 47, 64
found in a basket, 4.18.5
Kārtavīrya, see Arjuna Kārtavīrya
Kārttika, month, 1.22.87; 2.10.12; 3.14.12; 3.18.57
Kārttikeya, god of war, son of the Kṛttikās (Pliades), 1.15.116; 3.2.12
ghts Kṛṣṇa, 5.33.21, 27
Karundhaka, son of Śūra, 4.14.8
Karūṣa, son of Manu Vaivasvata, 3.1.34; 4.1.8
Kārūṣas, kṣatriyas, 2.3.17; 4.1.19; 4.14.10
Kaśeru, region, 2.3.6
Kaśeru, sage, 6.6.15, 17
Kashmir, region, 4.24.15
Kāśī, city, 5.21.19
see also Vārāṇasī
Kāśī, consort of Bhīmasena, 4.20.11
Kāśī, king of, 3.18.63; 4.8.9; 4.13.40; 4.20.10; 5.34.14
Kāśirāja, son of Kāśya, 4.8.4
kāṣṭhā, unit of time, 1.3.8; 2.8.59; 6.3.6
Kāśya, son of Senajit, 4.19.9
Kāśya, son of Suhotra, 4.8.3
Kaśyapa, sage, 1.15.140; 3.1.32, 42; 3.6.18
creates vegetation, 1.21.24
daughters of, 1.21.15
descendants of, 1.21.26
grants Diti a boon, 1.21.30–34
ospring with Surabhi, 1.21.24
receives girls from Dakṣa, 1.15.76, 103
rides solar carriage, 2.10.13
sons of, 1.21.18–23
Kaśyapa, star, 2.12.34
Kaumāra, creation, 1.5.25
Kaumodakī, mace, 5.22.6
Kauravas, clan, 5.35.4–38
Kauśaki, son of Kuśāmba, 4.7.6
Kauśakī River, 4.7.18
Kauśambī, city, 4.21.3
Kauśika, son of Vasudeva, 4.15.13
descendants of, 4.7.20
Kaustubha, jewel, 1.22.66
Kauṭilya, sage, 4.24.5, 6
Kāvya, sage, 3.1.18
Kesarī, see Mount Kesarī
Keśava, etymology, 5.16.23
Keśidhvaja, son of Kṛtadhvaja, 6.5.81, 6.6.5–6.7.105
Keśin, Daitya, 5.1.24; 5.4.1–2; 5.12.21; 5.15.10; 5.20.35; 5.29.4
slain by Kṛṣṇa, 5.16.1–28
Keśinī, wife of Sagara, 4.4.1–4
Ketu, shadow-planet, 2.12.23
Ketumāla, region, 2.2.23–49 passim
Ketumāla, son of Āgnīdhra, 2.1.16, 22
Ketumant, guardian of the west, 1.22.11; 2.8.83
Ketumant, son of Dhanvantari, 4.8.6
Kevala, son of Nara, 4.1.31
Khāṇḍikya Janaka, son of Amitadhvaja, 6.5.81; 6.6.5–6.7.105
Khaninetra, son of Viviṃśa, 4.1.24
Khanitra, son of Prajāni, 4.1.24
Kharadūṣaṇa, rākṣasa, 4.4.53
Khasṛma, son of Vipracitti,1.21.11
Khaṭvāṅga, son of Viśvasaha, 4.4.47–48
Khyāti, son of Kuru, 1.13.6
Khyāti, son of Tāmasa, 3.1.19
Khyāti River, 2.4.55
Kiṃnara, son of Sunakṣatra, 4.22.3
kiṃnaras, supernatural beings, 1.17.87; 1.19.67; 2.2.46; 5.23.34
creation of, 1.5.59
worship Śeṣa, 2.5.24
Kimpuruṣa, region, 2.2.13
Kimpuruṣa, son of Āgnīdhra, 2.1.16, 18
Kimpuruṣa, son of Svārociṣa, 3.1.12
kimpuruṣas, supernatural beings, 2.4.37; 4.11.1
kings
of the future, 4.21.1–4.24.15
unvirtuous conduct of, 6.1.34
Kirātas, people, 2.3.8
Kīrtimant, son of Vasudeva, 4.15.13
kites, origin of, 1.21.16
knowledge, 5.1.35; 5.2.19; 6.7.93
branches of, 3.6.27–28; 5.10.27
nature of, 6.5.60–62
Kolāhala, see Mount Kolāhala
Kosala, kingdom, 4.4.57; 4.24.14, 15
Koṭavī, phantom, 5.33.36–37
Kramu River, 2.4.11
Kratha, son of Vidarbha, 4.12.16
Kratu, mind-born son of Brahmā, 1.7.5
Kratu, son of Kuru, 1.10.11; 1.13.6
counsels Dhruva, 1.11.46
marries Dakṣa’s daughter, 1.7.23
rides solar carriage, 2.10.14
Krauñca, continent, 2.2.5
Krauñca, mountain range, 2.4.50
Krauñca, sage, 3.4.24
Krauñcadvīpa, continent, 2.1.14; 2.4.45–58
communities of, 2.4.52–53
inhabitants of, 2.4.49
mountains of, 2.4.49–51
rivers of, 2.4.54–55
rulers of, 2.4.47–48
worship of Viṣṇu on, 2.4.56
Kṛkaṇa, son of Bhajamāna, 4.13.2
Kṛmi, son of Uśīnara, 4.18.1
Kṛmibhakṣa, hell realm, 2.6.15
Kṛmibhojana, hell realm, 2.6.3
Kṛmiśa, hell realm, 2.6.3, 15
Krodhavaśā, daughter of Dakṣa, wife of Kaśyapa, 1.15.125; 1.21.23
Kroṣṭu, son of Yadu, 4.11.3; 4.12.1
Kṛpa, son of Satyadhṛti, 3.2.17; 4.19.14; 4.21.2; 5.35.36
Kṛpī, daughter of Satyadhṛti, wife ofDroṇa, 4.19.14
Kṛśāśva, sage, 1.15.137
receives girls from Dakṣa, 1.15.104
Kṛśāśva, son of Sahadeva, 4.1.37
Kṛśāśva, son of Saṃhitāśva, 4.2.24
Kṛṣṇa
abducts Rukmiṇī, 5.26.2–12
advent of, foretold by Viṣṇu, 5.1.60–65
and Kali age, 4.24.27–32
and Syamantaka, 4.13.9–57
as all creation, 5.30.13
as birds, 5.30.12
as Brahmā, 5.30.10
as cosmic egg, 5.7.50
as creepers 5.30.12
as Daityas, 5.30.11
as day and night, 5.30.9
as deities, 5.30.11
as domestic animals, 5.30.12
as earth, 5.30.9
as re, 5.30.9
as gandharvas, 5.30.11
as herb, 5.30.12
as humans, 5.30.11
as insects, 5.30.12
as intellect, 5.30.9
as kūṣmāṇḍas, 5.30.11
as mind, 5.30.9
as nāgas, 5.30.11
as piśācas, 5.30.11
as rākṣasas, 5.30.11
as Rudra, 6.3.16–25
as shrubs, 5.30.12
as siddhas, 5.30.11
as Śiva, 5.30.10
as sky, 5.30.9
as snakes, 5.30.12
as trees, 5.30.12
as trimūrti, 5.30.10
as twilight, 5.30.9
as vines, 5.30.12
as Viṣṇu, 1.91.141; 5.1.4; 5.30.10
as Viṣṇu’s aspect, 5.20.38
as water, 5.30.9
as wild animals, 5.30.12
as wind, 5.30.9
as world, 5.2.13–18
as yakṣas, 5.30.11
becomes Govinda, 5.12.12
becomes Indra’s brother, 5.12.12
breaks the bow, 5.20.13–16
brother of Śipraka, 4.24.11
burns Vārāṇasī, 5.34.3–44
celebrates cattle-herding, 5.10.25–41
delights herding women, 5.13.1–61
departs the world, 5.38.61–62
destroys elements, 6.4.13
fells arjuna trees, 5.6.16–19, 23
ghts Ariṣṭa, 5.14.1–14
ghts Bāṇa, 5.33.27–48
ghts deities for Pārijāta, 5.30.50–78
ghts Dhenuka, 5.8.1–13
ghts Jarāsandha, 5.22.1–18
ghts Kāliya, 5.7.1–81
ghts Kaṃsa, 5.10.70–79
ghts Keśin, 5.16.1–28
ghts king of Kāśī, 5.34.25–29
ghts Naraka, 5.29.1–22
ghts Pauṇḍraka, 5.34.19–27
ghts phantom, 5.34.37–39
ghts Pūtanā, 5.5.7–11
ghts Śatadhanvan, 4.13.34
ghts Śiva, 5.32.8; 5.33.21–26
ghts washerman, 5.19.1–17
ghts wrestlers, 5.20.23–69
ghts Yādavas, 5.37.45
ghts Yavanas, 5.24.6
grants boon to garland-maker, 5.19.17–29
hell realm, 2.6.3, 26
illusion of, 5.30.14–21
in Devakī’s womb, 5.2.4–6
in form of mountain, 5.10.47–48
leads Yādavas to Dvārakā, 5.23.1–15
leaves for Mathurā, 5.18.1–31
marries Naraka’s womenfolk, 5.31.14–18
meets girl with curved spine, 5.20.1–12
merges with Absolute, 5.37.69–70
named, 5.6.9
named Keśava, 5.16.23
overturns wagon, 5.6.1–7, 23
physical appearance of, 5.17.18–22
plays in Vṛndāvana, 5.6.32–51
praised by Aditi, 5.30.6–23
praised by Akrūra, 5.17.1–17
praised by Balārāma, 5.7.35–42
praised by herdsmen, 5.13.1–8
praised by Kāliya, 5.7.58–74
praised by Kāliya’s wives, 5.7.48–57
praised by Mucukunda, 5.23.18–46
praised by Vasudeva, 5.20.82–92
praises Balarāma, 5.9.22–33
raises Govardhana, 5.11.13–25
receives boon from Aditi, 5.30.25
requests return to heaven, 5.37.15–26
rescues son of Sāndīpani, 5.21.18–31
restores Parīkṣit to life, 4.20.13
retrieves treasures from Naraka, 5.29.14–35
shot by Jaras, 5.37.67
sixteen thousand wives of, 4.13.56
sons of, 4.15.19–22; 5.32.1–6
tied to mortar, 6.6.14–15, 19–20
visits Aditi, 5.30.2
vows to protect Arjuna, 5.12.19–23
withdraws divine form, 5.3.14
wives of, 5.14.19
worships Govardhana, 5.10.26–49
see also Viṣṇu
Kṛṣṇa, son of Havirdhāna, 1.14.2
Kṛṣṇa, son of Vasudeva, advent of, 4.15.16–19
Kṛṣṇa Dvaipāyana, divides Vedas, 3.3.19, 21
see also Vyāsa
Kṛṣṇas, community, 2.4.30
Kṛṣṇasūtra, hell realm, 2.6.4
Kṛṣṇaveṇī River, 2.3.12
Kṛta age, 3.2.47, 56; 4.24.21–22, 39; 6.1.7; 6.2.15, 17
start of, 4.24.34, 38
Kṛta, son of Sannatimant, 4.19.11
Kṛta, son of Vijaya, 4.9.14
Kṛtadharma, son of Dhanaka, 4.11.4
Kṛtadhvaja, son of Janaka Dharmadhvaja, 6.6.7
Kṛtāgni, son of Dhanaka, 4.11.4
Kṛtaka, son of Cyavana, 4.19.14
Kṛtaka, son of Vasudeva, 4.15.13
Kṛtamālā River, 2.3.13
Kṛtaṃjaya, son of Dharmin, 4.22.3
divides Vedas, 3.3.15
Kṛtanandana, son of Dharma, 4.24.14
Kṛtaratha, son of Pratibandhaka, 4.5.11
Kṛtasthalā, rides solar carriage, 2.10.3
Kṛtaujas, son of Dhanaka, 4.11.4
Kṛtavarman, son of Hṛdika, 4.13.24, 25, 29; 4.14.6; 5.37.41
Kṛtavīrya, son of Dhanaka, 4.11.4
Kṛti, sage, 3.6.7
Kṛti, son of Bahulāśva, 4.5.12
Kṛti, son of Kṛtaratha, 4.5.11
Kṛti, son of Nahuṣa, 4.10.1
Kṛtirāta, son of Mahādhṛti, 4.5.11
Kṛttikā, lunar mansion, 2.8.76–78; 2.9.15
Kṛttikās (Pliades), 1.15.116
Kṛtvī, daughter of Śuka, 4.19.10
Kṣamā, wife of Pulaha, 1.10.10
Kṣatradharman, son of Saṃkṛti, 4.9.14
Kṣatravṛddha, son of Āyus, 4.8.2; 4.9.14
Kṣatriyas, community, 3.8.12; 4.1.19; 4.2.7; 4.4.60; 4.24.35; 6.7.1, 3, 6
creation of, 1.6.4, 6
dispersion of, 4.2.3, 4
duties of, 3.8.26–29, 38
excluded from Vedic religion, 4.3.31
extermination of, 4.4.46, 51; 4.7.18; 4.13.36; 4.24.3, 15
fate of, 4.7.16
heaven for, 1.6.34
hell for killing, 2.6.10
see also communities
Kṣatriya dynasties, founders of, 4.24.37–38
Kṣatrojas, son of Kṣemadharman, 4.24.2
Kṣemadhanvan, son of Puṇḍarīka, 4.4.58
Kṣemadharman, son of Kākavarṇa, 4.24.2
Kṣemaka, son of Medhātithi/region, 2.4.4–5
Kṣemaka, son of Niramitra, 4.21.3
Kṣemakarī, goddess, 5.1.84
Kṣemāri, son of Saṃjaya, 4.5.12
Kṣemyā, goddess, 5.1.84
Kṣemya, son of Śucināman, 4.23.2
Kṣemya, son of Ugrāyudha, 4.19.13
Kṣudraka, son of Prasenajit, 4.22.3
Kubera, god of wealth, 1.17.4; 3.2.11; 5.30.59; 5.36.12
Kuhū, daughter of Aṅgiras, 1.10.8
Kukṣi, daughter of Priyavrata, 2.1.5
Kukudmant, mountain range, 2.4.27
Kukura, son of Andhaka, 4.14.3
Kukuras, people, 5.37.37
Kumanda, mountain range, 2.2.26
Kumāra, son of Agni, 1.15.115
Kumāra, son of Bhavya/region, 2.4.60
Kumārā River, 2.3.14
Kumārī River, 2.4.65
Kumbha, Daitya, 4.6.12
Kumbhāṇḍa, minister, 5.32.17
Kumuda, mountain range, 2.4.26
Kumudādi, sage, 3.6.11
Kumudvatī River, 2.4.55
Kuṇḍaka, son of Kṣudraka, 4.22.3
Kuṇḍina, city, 5.26.1,5, 9
Kuṇi, son of Satyadhvaja, 4.5.12
Kunti, father of Pṛthā, 4.14.9
Kunti, son of Dharmanetra, 4.11.4
Kunti, son of Kratha, 4.12.16
Kuntī, wife of Pāṇḍu, 4.20.11; 5.12.24
Kuraras, community, 2.4.17
Kurarin, mountain range, 2.2.26
Kūrma Purāṇa, 3.6.23
Kuru, people, 2.2.50; 2.3.15
Kuru, region, 2.2.39
Kuru, son of Āgnīdhra, 2.1.16, 21
Kuru, son of Manu, 1.13.5
Kuru, son of Saṃvaraṇa, 4.19.14
Kurukṣetra, region, 4.6.39; 4.19.14; 6.8.29
Kuruvatsa, son of Anavaratha, 4.12.17
Kuśa, son of Balākāśva, 4.7.5
Kuśa, son of Rāma, 4.4.58
Kuśadhvaja, king, 4.5.11
Kuśadvīpa, continent, 2.1.13; 2.4.34–46
communities of, 2.4.38–40
inhabitants of, 2.4.37
mountains of, 2.4.41
rivers of, 2.4.42–44
rulers of, 2.4.35–36
worship of Viṣṇu on, 2.4.40
Kuśāgra, son of Bṛhadratha, 4.19.14
kuśa-grass, 1.13.29; 1.14.4; 2.4.44; 3.15.19
Kuśala, son of Dyutimant/region, 2.4.48
Kuśāmba, son of Kuśa, 4.7.5–6
Kuśāmba, son of Vasu, 4.19.14
Kuśanābha, son of Kuśa, 4.7.5
Kuśasthalī, city, 4.1.43; 4.1.68, 71; 4.2.1
Kuśeśaya, mountain range, 2.4.41
Kuṣīdin, sage, 3.6.6
kūṣmāṇḍas, demigods, 5.5.20
assail Dhruva, 1.12.13–31
Kusumoda, son of Bhavya/region, 2.4.60
Kuthumi, sage, 3.6.6
Kuvalayāpīḍa, elephant, 5.12.21; 5.15.11, 17; 5.20.22, 30; 5.29.5
Kuvalayāśva, son of Bṛhadaśva, 4.2.21
Kuvalayāśva, son of Divodāsa, 4.8.7
labour
ceases, 1.15.2
forced, 2.13.51
origins of, 1.6.20
Lakṣmaṇa, son of Daśaratha, 4.4.49, 56; 4.24.68
Lakṣmaṇā, wife of Kṛṣṇa, 5.28.5; 5.32.4
Lakṣmī
appears to Balarāma, 5.25.15–17
as bride, 1.8.30
as feminine entities, 1.8.34
as invocation svadhā, 1.8.23
as light, 1.8.29
as love, 1.8.32
as mother of world, 1.8.29
as night, 1.8.30
as rivers, 1.8.31
as vine, 1.8.29
as Viṣṇu’s complement, 1.8.16–34
benets of praising, 1.9.143–146
praised by Indra, 1.9.115–130
praised by Parāśara, 1.8.16–34
sanctuary of, 2.2.46
see also Śrī
Lālābhakṣa, hell realm, 2.6.3, 16
Lambā, daughter of Dakṣa, wife of Dharma, 1.15.105
Lambana, son of Jyotiṣmant/region, 2.4.36
Lambodara, son of Śātakarṇi, 4.24.11
Lāṅgali, sage, 3.6.6
Lava, son of Rāma, 4.4.58
Lavaṇa, hell realm, 2.6.2, 13
Lavaṇa, rākṣasa, son of Madhu, 1.12.4; 4.4.55
Lekhas, deities, 3.1.27
Leśa, son of Suhotra, 4.8.3
liars, hell for, 2.6.25
libations, 3.11.27–30
for all beings, 3.11.33–37
for sun, 3.11.39
liberated beings, 2.6.34
liberation, 1.7.44; 2.3.25; 2.6.35; 4.4.47; 6.4.5; 6.5.57; 6.7.29–3, 93, 100, 104; 6.8.41
Bhārata as place of, 2.3.2, 4–5, 25
seed of, 2.6.44
life
before agriculture, 1.13.86
family, 4.2.41–42
goals of, 1.18.21; 3.9.26; 3.11.7; 6.8.3
previous, recalled, 2.13.33, 36; 3.7.9; 3.18.63–87 passim; 5.24.3; 5.31.11; 6.5.13
life, stages of, 3.8.19–20, 3.9.1–33; 3.18.37
duties neglected, 2.6.32; 6.1.10
lifespan, 2.4.15; 6.1.39
on Puṣkara, 2.4.78
light, 5.2.10, 19
Liṅga Purāṇa, 3.6.22
lion
and Syamantaka 4.13.12–15
avatāra, 5.17.11
frightens deer, 2.13.14
granted sovereignty, 1.22.7
liquor, 1.17.7–11; 5.1.86; 5.25.5–7
hell for drinkers of, 2.6.9
hell for sellers of, 2.6.20
see also drunkenness
literature, as form of Viṣṇu, 1.22.81
living beings
as Viṣṇu, 1.22.36–37
creation of, 1.5.1–55
Lohitas, deities, 3.2.34
Lokākṣi, sage, 3.6.6
Lokāloka, mountain range, 2.4.94–95; 2.8.82
lower realms, 2.5.2–12
as Visṇu, 6.8.25
Atala, 2.5.2
Gabhastimat, 2.5.2
inhabitants of, 2.5.4–12
Mahākhya, 2.5.2
Nārada’s account of, 2.5.5–12
Nitala, 2.5.2
Pātāla, 1.4.11; 1.9.109; 2.5.2–20 passim; 4.4.14; 5.1.72; 6.3.19, 24; 6.4.12; 6.8.47
qualities of, 2.5.10–11
Rasātala, 4.3.4, 7
Sutala, 2.5.2
Viṣṇu as, 6.8.25
Vitala, 2.5.2
Lunar Dynasty, see dynasty—Lunar
lunar mansions, height of, 2.7.6–7
Madana, god of love, 5.26.12
Madayantī, 4.4.44–45
Mādhava, month, 2.10.5
Madhu, clan, 4.11.10
Madhu, Daitya, 1.12.3
Madhu, month, 2.10.4
Madhu, sage, 3.1.28
Madhu, site of Dhruva’s austerities, 1.12.2–3
Madhu, son of Devakṣatra, 4.12.17
Madhu, son of Paraśurāma, 4.11.9
Madhu, son of Vṛṣa, 4.11.10
Madhucchanda, son of Viśvāmitra, 4.7.19
Madhurā, city, 1.12.4; 4.4.55
Madhus, Vedic text, 3.15.2
Madhusūdana, see Viṣṇu
Madirā, goddess of wine, 5.25.3–4
Madirā, wife of Vasudeva, 4.15.11, 13
Madra, king of, 5.28.4
Madraka, son of Śibi, 4.18.1
Madras, people, 2.3.18
Mādrī, wife of Pāṇḍu, 4.20.11; 5.32.4
Magadha, kings of, 4.19.13–14; 4.23.1; 4.24.15; 5.23.9–10
Magadha, region, 5.22.2
Māgadha, sage, 3.2.44
Magadha Guptas, dynasty, 4.24.15
Magadhas, people, 2.3.16; 2.4.69
Magas, community, 2.4.69
Maghā, lunar mansion, 4.24.26
Māgha, month, 2.10.16–17; 3.14.13–19; 3.16.19
magic, 1.19.14–25; 3.6.14
black, hell for, 2.6.15
to protect infant, 5.5.13
Mahābhadra Lake, 2.2.25
Mahābhārata, 3.4.5
Mahābhārata war, 5.37.2–3
Mahābhoja, son of Satvata, 4.13.1, 5
mahābuddhi, great intellect, 6.4.30
Mahādeva, name of Rudra, 1.8.6
Mahādhṛti, son of Vibudha, 4.5.11
Mahādruma, son of Bhavya/region, 2.4.60
Mahājvāla, hell realm, 2.6.2, 12
Mahākhya, lower realm, 2.5.2
Mahāmanas, son of Mahāśāla, 4.18.1
Mahāmuni, sage, 3.1.22
Mahānābha, son of Hiraṇyākṣa, 1.21.3
Mahānandin, son of Nandivardhana, 4.24.2
Mahānta, son of Dhīmant, 2.1.38
Mahāpadma, serpent, son of Kaśyapa, 1.21.21
rides solar carriage, 2.10.13
Mahāpadma, son of Mahānandin, 4.24.3, 4
Mahāraurava, hell realm, 1.6.41
Maharloka, upper realm, 1.3.23; 2.7.12, 20; 6.3.28
Mahāroman, son of Kṛtirāta, 4.5.11
Mahāśāla, son of Janamejaya, 4.18.1
Mahasvant, son of Amarṣa, 4.4.60
mahat, principle of Greatness, 2.7.24–25, 34; 3.3.24; 6.4.13, 28–29, 33
Mahāvīra, son of Savana/region, 2.4.73, 80
Mahāvīrya, son of Bhavanmanyu, 4.19.7
Mahāvīrya, son of Bṛhaduktha, 4.5.11
Mahendra, mountain range, 2.3.3, 13
Mahendra, star, 2.12.34
Māhendras, people, 4.24.15
Mahī River, 2.4.43
Mahiṣa, mountain range, 2.4.27
Māhiṣakas, people, 4.24.15
Mahiṣmant, son of Sāhaṃji, 4.11.4
Māhiṣmatī, city, 4.11.8
Maithilas, kings, 4.5.13
Maitreya
satisfaction of, 6.8.5–11
to relate Viṣṇu Purāṇa to Śinīka, 6.8.50
Maitreya, asks about
Bāṇa’s limbs, 5.32.9–10
Bhrgu’s ospring, 1.10.1
Dakṣa’s birth, 1.15.79–80
destruction of Yādavas, 5.37.5
dissolution, 6.1.1–2
‘foolish’ Bharata, 2.13.1–6
future Manvantaras, 3.2.1
Kali age, 6.1.8
Kṛṣṇa, 5.1.1–3
Lunar Dynasty, 4.6.1–2
Manvantaras, 3.1.1–4
‘nakedness’, 3.17.3–4
origin of divine beings, 1.15.84
origin of Śrī, 1.8.15
parārdhas, 6.3.3
Pracetases, 1.14.8, 21
Prahlāda’s trials, 1.16.1–16
Priyavrata’s descendants, 2.1.1–4
Śiśupāla, 4.15.1–3
sun’s energy, 2.11.1–5
the Absolute, 1.22.41
the earth, 2.2.1–3
the world, 1.1.1–11; 1.7.35
upper realms, 2.7.1–2
Veda-vyāsa, 3.3.1–3
Vena, 1.13.10
worship of Viṣṇu, 3.8.1–2
yoga, 6.6.4
Mālavas, people, 2.3.17
Malaya, mountain range, 2.3.3, 13
Mālyavant, mountain range, 2.2.26, 38
Māṃdhātṛ, son of Yuvanāśva, 4.2.32–38, 42–95; 4.3.1–2; 4.24.59, 67
etymology, 4.2.33
Mammatā, wife of Utathya, 4.19.3
Mānasa, see Mount Mānasa
Mānasa, son of Vapuṣmant/region, 2.4.23, 29
Mānasa Lake, 2.2.25
Mānasas, community, 2.4.69
Mānasottara, mountain range, 2.4.74–76; 2.8.8
Manasyu, son of Mahānta. 2.1.38
Manasyu, son of Pravīra, 4.19.1
Mandagas, community, 2.4.69
Mandara, see Mount Mandara
Mandata, see Mount Mandata
Mandehas, community, 2.4.38
Mandehas, rakṣasas, 2.8.49–56
Māṇḍukeya, sage, 3.4.19
Maṇīcaka, son of Bhavya/region, 2.4.60
Maṇidhānakas, dynasty, 2.24.15
manifest principle, vyakta, 1.4.14–18, 25; 6.4.35
Maṇika, rain god, 3.11.44
Maṇipura, kingdom, 4.20.12
Mañjakeśa, sage, 3.6.13
Manmatha, god of love, 5.27.27, 29
Manoharā, wife of Dhara, 1,15,113
Manojava, king of gods, 3.1.26
Manojava, son of Rudra, 1.8.11
Manojavā River, 2.4.55
mansions, see lunar mansions—heightof
mantras, 3.6.13; 3.11.83; 6.2.16
for Viṣṇu, 1.11.54–56
to repel rākṣasas, 3.15.31
twelve-syllable, 1.6.40
Manu
as aspect of Viṣṇu, 1.22.24
as manifestation of Viṣṇu’s power, 1.22.30
lineage of, 4.1.3–5
patriarch, 1.7.14–16
patriarch, divides Vedas, 3.3.11
reestablished line of, 4.24.38–39
sacrices to Mitra and Varuṇa, 4.1.9–11
Manu, sage, 6.5.63
Manu, son of Cākṣusa, 1.13.3
Manu, son of Sun, 4.1.7
Manuga, son of Dyutimant/region, 2.4.48
Manus
fourteen, 1.1.7; 3.1.6–7; 3.2.47
preservers of world, 1.7.34
Manu Svāyaṃbhuva, see Svāyaṃbhuva
Manvantaras, 1.1.7; 1.3.16–22; 3.1.5–44; 3.2.50
future, 3.2.1–45
see also Cākṣuṣa; Svārociṣa; Vaivasvata; Vārāha
mare, Saṃjñā takes form of, 3.2.6
Mārgaśīrṣa, month, 2.10.13
Mārīca, rākṣasa, 4.4.50
Mārīca Kaśyapa, 1.15.129
Marīci
as aspect of Viṣṇu, 1.22.22
as manifestation of Viṣṇu’s agency, 1.22.32
cause of creation, 1.7.33
counsels Dhruva, 1.11.42
creative energy of, 1.22.33
marries Dakṣa’s daughter, 1.7.23
mind-born son of Brahmā, 1.7.5; 1.10.6; 1.18.14, 22; 1.21.8
relates story of Durvāsas, 1.9.1
Marīcigarbhas, deities, 3.2.21
Māriṣā, daughter of forest, 1.15.7–72
birth of, 1.15.46–51
former life, 1.15.60–71
marries Pracetases, 1.15.72
wife of Śūra, 4.14.7
Mārkaṇḍeya Purāṇa, 3.6.21
Mārkaṇḍeya, sage, 1.10.4
marriage, 3.9.8; 3.10.13–26
debased, 6.1.11, 18
forms of, 3.10.24
Mars, 2.12.18
height of, 2.7.7–8
Mars, son of Rudra, 1.8.11
Mārṣimant, son of Sāraṇa, 4.15.12
Mārṣṭi, son of Sāraṇa, 4.15.12
Mārtikāvata Bhojas, 4.13.5
Maru, founder of kṣatriya dynasties, 4.24.37, 38, 40
Maru, son of Haryaśva, 4.5.11
Maru, son of Śīghraga, 4.4.60
Marubhūmi, kingdom, 4.24.15
Marudeva, son of Supratīka, 4.22.3
Maruts, deities, 1.9.68; 4.1.28; 4.11.1; 5.17.8; 5.20.92; 5.30.61; 5.37.16
as Viṣṇu, 5.1.18; 6.7.56
etymology of, 1.21.39–41
origin of, 1.21.30–41
realm of, 1.6.35
soma sacrice to, 4.19.3
sons of Dharma and Marutvatī, 1.15.106
sovereignty over, 1.22.4
supplicate Viṣṇu, 1.9.63
see also winds
Marutta, son of Avikṣi, 4.1.26–29
Marutta, son of Karaṃdhama, 4.16.1
Marutvatī, daughter of Dakṣa, wife of Dharma, 1.15.105
massage oil, 5.20.1–8; 6.1.53
Mathurā, city, 4.24.15; 5.3.16; 5.15.24; 5.18.9–26 passim; 5.19.8, 10, 12; 5.20.15; 5.21.31; 5.22.3–15
passim; 5.23.8, 15; 5.24.6; 5.38.34–35; 6.8.31, 34, 36
Matsya, son of Vasu, 4.19.14
Matsya Purāṇa, 3.6.23
Maudga, sage, 3.6.10
Maudgalyas, clan, 4.19.14
Maunas, dynasty, 4.24.12
Mauneyas, gandharvas, 4.3.4
Maurya, dynasty, 4.24.6–7
Māvella, son of Vasu, 4.19.14
Māyāvatī, wife of Śambara, 5.27.6–29 passim
meals, conduct during, 3.11.70–97
meat, 1.16.1; 3.11.83, 118; 3.13.11; 4.2.10; 4.3.15; 4.4.32; 5.1.86
hell for sale of, 2.6.20
Medhas, son of Priyavrata, 2.1.7, 9
Medhātithi, lord of Plakṣadvīpa, 2.4.3
Medhātithi, sage, 3.2.23
Medhātithi, son of Kaṇva, 4.19.1, 8
Medhātithi, son of Priyavrata, 2.1.7, 12
Medhāvin, son of Sunaya, 4.21.3
meditation, 3.11.6; 6.2.17; 6.7.30
practice of, 6.7.69–96
Meghapuṣpa, Kṛṣṇa’s steed, 4.13.31
Meghasvāti, son of Divīlaka, 4.24.11
Mejaya, son of Upamadgu, 4.14.2
Mekalas, dynasty, 4.24.14
men, 5.32.20
become greedy, 6.1.21–22
Menā, daughter of Vahnayas, 1.10.19–20
Menā, mother of Umā, 1.8.13
Menakā, rides solar carriage, 2.10.7
mendicants, 3.9.11, 13, 24–33; 3.10.15; 3.11.66–67; 3.18.38; 4.2.92; 6.1.37
heaven for, 1.6.37
unvirtuous conduct of, 6.1.33
menstruation, 3.16.13
Mercury, 2.12.16
height of, 2.7.7
Mercury, son of Rudra, 1.8.11
merit, 1.11.19–23; 5.38.72; 6.2.15
Meru, see Mount Meru
Merudevī, wife of Nābhi, 2.1.26
metres
creation of, 1.5.53–56
Vedic, 2.8.7
see also Anuṣṭubh; Bṛhatī; Gāyatrī; Jagatī; Uṣṇih
milk, 6.1.53
sustains the world, 1.13.90–91
Milky Ocean, see Ocean of Milk
millet, 6.1.53
Mīmāṃsā, see philosophy
Mīnaratha, son of Anenas, 4.5.12
mind, 5.30.9
refuge of, 6.7.46–96
Mithi, etymology, 4.5.11
Mithilā, kingdom, 4.5.13; 4.13.32
Mitra, born to Kaśyapa and Aditi, 1.15.131
curses Urvaśī, 4.6.24
deity, 4.1.9–11; 4.5.6
rides solar carriage, 2.10.7
Mitra, star, 2.12.33
Mitrasaha, son of Sudāsa, 4.4.27, 42
Mitravindā, wife of Kṛṣṇa, 5.28.3
Mitrāyu, purāṇic sage, 3.6.17
Mitrāyu, son of Devodāsa, 4.19.14
Mlecchas, 4.24.15, 20
mokṣa, see liberation
months, 2.8.81; 6.3.9
moon, 1.17.3, 87; 2.5.8; 4.24.22; 5.30.45
arises from Kṛṣṇa, 5.7.61
bathed by Gaṅgā, 2.2.32
carriage of, 2.12.1–3
churned from Ocean of Milk, 1.9.95
deity, addresses Pracetases, 1.15.5–71
food oering for, 3.11.46
height of, 2.7.5–6
horses of, 2.12.1–3
movement of, 2.12.1
nourishes ancestors, 3.15.55
oering to, 3.15.27
phases of, 2.11.22–23; 2.12.4–15
rays of, 2.7.3
receives girls from Dakṣa, 1.15.76, 103
releases rain, 2.9.9
sustains life with nectar, 2.12.14–15
washed by Gaṅgā, 2.8.111
see also Soma
mortals, 6.8.52
one month for, 6.1.4
one year for, 6.1.4
Mount Āmbikeya, 2.4.62
Mount Dundubhi, 2.4.7, 51
Mount Gandhamādana, 2.2.41; 5.24.5; 5.37.32
Mount Govardhana, 5.12.2; 5.13.1–4, 27; 5.20.34
raised by Kṛṣṇa, 5.11.13–25; 5.15.1
worshipped, 5.10.38–49
Mount Kailāsa, 2.2.41; 2.5.17
Mount Kesarī, 2.4.62
Mount Kolāhala, 3.18.73
Mount Mānasa, 2.8.6
Mount Mandara, 1.9.76, 82, 88; 2.2.17; 5.29.10, 34; 5.30.1; 5.36.12
Mount Mandata, 2.4.41
Mount Meru, 1.2.56; 1.10.3; 2.1.19, 21; 2.2.7–45 passim; 2.1.19, 21; 2.8.19–20, 112; 3.5.4; 5.1.12, 66;
6.8.26
Mount Nīla, 1.4.26; 2.1.19; 2.2.11, 38, 40
Mount Puruṣottama, 1.15.52
Mount Śṛṅgavant, 2.8.73–74
Mount Supārśva, 2.2.17
Mount Vaibhāja, 2.4.7
Mount Vipula, 2.2.17
mountains, 6.7.57
as Visṇu, 6.8.25
change shape, 5.10.34–35
sacrice to, 5.10.36–49
Mṛdu, son of Nṛpaṃjaya, 4.21.3
Mṛdura, son of Upamadgu, 4.14.2
Mṛgavyādha, a Rudra, 1.15.123
Mṛkaṇḍu, scion of Bhṛgu, 1.10.4
Mṛkaṇḍu, son of Vidhātṛ, 1.10.3
Mṛtyu, divides Vedas, 3.3.12
Mṛtyu, Lord of Death, 1.13.11
Mucukunda, son of Māṃdhātṛ, 4.2.37
blessed by Kṛṣṇa, 5.24.1–3
praises Kṛṣṇa, 5.23.18–46
Mudgala, sage, 3.4.22
Mudgala, son of Haryaśva, 4.19.13–14
Muhūrtā, daughter of Dakṣa, wife of Dharma, 1.15.105
muhūrta, unit of time, 1.3.8; 2.8.59; 6.3.9
Muhūrtas, sons of Dharma and Muhūrtā, 1.15.107
Mukhyas, deities, 3.2.15
Mūlaka, son of Aśmaka, 4.4.46
Muṇḍas, dynasty, 4.24.12
Muni, daughter of Dakṣa, wife of Kaśyapa, 1.15.125; 1.21.25
Muni, son of Dyutimant/region, 2.4.48
Munika, minister, 4.24.1
murder, hell for, 2.6.23
Muru, demon, 5.29.16–19
musical instruments, 2.5.11
Mūṣika, settlement, 4.24.15
Muṣṭika, wrestler, 5.15.7, 16; 5.20.17, 29–68 passim
myths, 5.1.38
Nabha, son of Vipracitti,1.21.11
Nābhāga, sage, 3.2.27
Nābhāga, son of Manu, 4.1.8
Nabhaga, son of Nābhāga, 4.2.5
Nābhāga, son of Nediṣṭa, 4.1.20
Nābhāga, son of Śruta, 4.4.26
Nābhāga, son of Vaivasvata, 3.1.33
Nabhas, month, 2.10.9; 3.14.12; 5.1.78
Nabhas, son of Nala, 4.4.58
Nābhi, son of Āgnīdhra, 2.1.16, 17, 26
Nāciketas, Vedic text, 3.15.2
nāḍikā, unit of time, 6.3.7–9
Naḍvalā, wife of Manu, 1.13.4
Nāga, mountain range, 2.2.29
Nāga, serpent, son of Kaśyapa, 1.21.22
Nāgadvīpa, region, 2.3.7
nāga kings
grant Narmadā a boon, 4.3.9
supplicate Viṣṇu, 4.3.5
nāga women, honour Śeṣa, 2.5.25
nāgas, divine serpents, 1.17.87; 1.19.67; 4.3.4–12; 5.32.21; 5.37.50; 6.5.7; 6.7.66; 6.8.14
as forms of Viṣṇu, 3.17.23; 5.1.19; 6.8.23
attend Hiraṇyakaśipu, 1.17.7
dynasty, 4.24.15
guide solar carriage, 2.10.21; 2.11.17
nature of, 5.7.69–71
qualities of, 3.17.23
realms of, 2.5.4–12
ride solar carriage, 2.10.2
seize poison from Ocean of Milk, 1.9.95
worship Śeṣa, 2.5.24
see also Kāliya; serpents; Śeṣa; snakes; Ulūpī
Nāgavīthī, son of Dharma and Jāmī, 1.15.107
Nāgnajitī, wife of Kṛṣṇa, 5.32.3
Nahuṣa, son of Āyus, 4.6.4; 4.8.2; 4.24.50
Naigameya, son of Agni, 1.15.115
Naimiṣa, forest, 3.14.18
Naimiṣikas, community, 4.24.15
Naiṣadha, region, 2.1.18
Naiṣadhas, community, 4.24.15
Naiṣadhas, dynasty, 4.24.14
nakedness, 4.6.30–39 passim
in philosophical sense, 3.17.3–6; 3.18.36, 38–52
Nakta, son of Pṛthu, 2.1.37
Nakula, son of Pāṇḍu, 3.7.8, 36; 4.14.10; 4.20.11; 5.35.28; 5.38.91
Nala, son of Niṣadha, 4.4.26, 58
Nala, son of Yadu, 4.11.3
Nalinī, wife of Ajamīḍha, 4.19.13
Nalinī River, 2.4.65
names, selection of personal, 3.10.8–11
Namuci, son of Vipracitti,1.21.11
Nanda, cowherd, son of Vasudeva, 4.15.13, 17; 4.24.24, 31; 5.15.18; 5.18.11, 23
addressed by Vasudeva, 5.5.1–6
as father of Kṛṣṇa, 5.6.6, 21; 5.7.22, 24, 34
at sacrice of Indra, 5.10.42; 5.11.3
attends wrestling match, 5.20.27, 71
brings tribute for Kaṃsa, 5.3.19
praises Hari, 5.5.14–21
praises Indra, 5.10.17–24
Nanda, treasure, 4.2.63
Nandana, forest, 2.2.24; 5.30.29
Nandana, Indra’s heaven, 5.7.64
Nandas, dynasty, 4.24.5
Nāndīmukhas, spirits, 3.10.6; 3.13.4–6
Nandīśa, Śiva’s bull, 5.33.28
Nandivardhana, son of Janaka, 4.24.1
Nandivardhana, son of Udāvasu, 4.5.11
Nandivardhana, son of Udayana, 4.24.2
Nandiyaśas, son of Dharma, 4.24.14
Nara, son of Bhavanmanyu, 4.19.7
Nara, son of Gaya, 2.1.37
Nara, son of Sudhṛti, 4.1.31
Nara, son of Tāmasa, 3.1.19
Nara, son of Uśīnara, 4.18.1
Nara and Nārāyaṇa, sages, 5.24.5; 5.37.32, 35
see also Nārāyaṇa
Nārada, divine sage, 4.9.9; 5.23.6; 5.27.24; 5.33.10; 5.37.6
account of lower realms, 2.5.5–12
addresses Haryaśvas, 1.15.90–93
addresses Śabalāśvas, 1.15.96
cursed by Dakṣa, 1.15.101
explains Pradyumna’s origin, 5.27.8–11
informs Kaṃsa of infant exchange, 5.15.3
informs Kaṃsa of Kṛṣṇa’s advent, 5.1.67–68
lauds Keśin’s death, 5.16.18–28
rides solar carriage, 2.10.5
Nārada, mountain range, 2.4.7
Nārada Purāṇa, 3.6.21
Naraka, Daitya, 5.1.24; 5.12.21; 5.30.4; 5.31.13; 5.36.2–3
slain by Kṛṣṇa, 5.29.1; 5.29.20–21, 29
Naraka, son of Vipracitti, 1.21.12
naras, creation of, 1.5.59
Narasiṃha, 1.20.32
see also avatāra; lion; Nṛsiṃha
Nārāyaṇa, 2.9.23–24; 4.6.5; 5.1.14
creates world, 1.4.1–7
grants boon to Dhanvantari, 4.8.4
origin of name, 1.4.6
reposes on Śeṣa, 1.3.24
see also Kṛṣṇa; Nara and Nārāyaṇa—sages; Viṣṇu
Nārāyaṇa, son of Bhūmitra, 4.24.11
Nārāyaṇa, star, 2.12.32
Nārīkavaca, etymology of, 4.4.46
Nārīkavaca, son of Mūlaka, 4.4.46
Nariṣyanta, son of Manu, 4.1.8
Nariṣyanta, son of Marutta, 4.1.29
Nariṣyanta, son of Vaivasvata, 3.1.33
Narmadā, recites Viṣṇu Purāṇa, 6.8.44
Narmadā River, 1.2.9; 2.3.11; 3.18.1; 4.3.6–13; 4.11.8
Nāsatya, deity, 4.14.10; 5.1.58
Navaratha, son of Bhīmaratha, 4.12.17
nectar
churned from Ocean of Milk, 1.9.96
of immortality, 1.9.75–109; 4.2.34; 5.2.19; 5.30.45
of moon, 2.12.6
Nediṣṭa, son of Manu, 4.1.8
Nidāgha, son of Pulastya, 2.15.2–2.16.20
Nidrā, see Yoganidrā
Nighna, son of Anamitra, 4.13.6
night, creation of, 1.5.32
nightmares, 6.8.41
see also dreams
Nikumbha, son of Haryaśva, 4.2.24
Nīla, see Mount Nīla
Nīla, son of Ajamīḍha, 4.19.13
nimeṣa, unit of time, 1.3.8; 2.8.59; 6.3.6
etymology, 4.5.7
Nimi, lineage of, 6.7.26
Nimi, son of Bhajamāna, 4.13.2
Nimi, son of Ikṣvaku, 4.2.9; 4.5.1–4.5.9
Nīpa, clan, 4.19.12
Nīpa, son of Pāra, 4.19.9
Nirāmaya, son of Dakṣasāvarṇi, 3.2.24
Niramitra, son of Ayutāyu, 4.23.2
Niramitra, son of Daṇḍapāṇi, 4.21.3
Niramitra, son of Nakula, 4.20.11
Nirmāṇaruci, deities, 3.2.30
Nirmoha, son of Sāvarṇi, 3.2.19; 3.2.40
Nirukta, sage, 3.4.24
Nirutsuka, sage, 3.2.40
nirvāṇa, 3.8.6; 3.18.17; 5.23.46; 6.7.21–22
Nirvindhyā River, 2.3.11
Nirvṛti, son of Vṛṣṇi, 4.12.17
Niṣadha, mountain range, 2.2.11–42 passim
Niṣadha, origin of, 1.13.33–37
Niṣadha, son of Atithi, 4.4.58
Niśaṭha, son of Balarāma, 5.25.19
Niścaknu, son of Adhisīmakṛṣṇa, 4.21.3
Niścara, sage, 3.1.11; 3.2.31
Niṣprakampa, sage, 3.2.40
Niśumbha, Daitya, 5.1.82
Nitala, lower realm, 2.5.2
nīti, see governance
Nivātakavacas, descendants ofPrahlāda, 1.21.14
nivṛtti
and pravṛtti, 6.8.57
renunciation, 6.6.9–6.7.105
Nivṛtti River, 2.4.28
Niyati, Meru’s daughter, 1.10.3
nonviolence, 3.8.15
Northern Kurus, region, 2.2.14, 37
Nṛcakṣus, son of Ṛca, 4.21.3
Nṛga, son of Manu, 4.1.8
Nṛga, son of Uśīnara, 4.18.1
Nṛga, son of Vaivasvata, 3.1.33
Nṛpaṃjaya, son of Medhāvin, 4.21.3
Nṛsiṃha, 4.15.4, 5.5.16
see also Narasiṃha
Nyagrodha, son of Ugrasena, 4.14.5
Nyāya, philosophy, 3.6.27
ocean
oods Dvārakā, 5.38.9
gives land for Dvārakā, 5.23.13
honours Kṛṣṇa, 5.21.25
of freshwater, 2.4.86, 93
of ghee, 2.4.45
of milk, 2.4.71–72
of syrup, 2.4.20, 24
of whey, 2.4.57–58
of wine, 2.4.33–34
Sāgara, 5.7.7
welcomes Balarāma, 5.37.51
Ocean of Milk, 1.9.37; 2.4.71–72; 3.17.10; 5.1.32
churning of, 1.9.74–146; 5.30.31, 44
honours Śrī, 1.9.102
Pracetases reside in, 1.14.18–1.15.2
oceans, 1.14.5–6; 2.8.24–25; 5.37.23, 34; 6.4.1, 4; 6.7.57
as Visṇu, 6.8.25
consecrate Pṛthu, 1.13.43
seven, 2.2.6; 2.4.87–91
Oḍra, region, 4.24.15
old age
suering of, 6.5.27–36
swapped for youth, 4.10.1–22
Oṃ, sacred syllable, 1.4.22; 1.9.54, 70; 2.8.52–56; 3.5.18
as Absolute, 3.3.22–23
omens, 2.5.26; 5.37.28–31
orders, see communities
outcaste, 3.16.12; 4.3.15; 3.11.105
Padmā, wife of Vāmana, 1.9.140
Padma Purāṇa, 3.6.21, 25
Padmāvatī, city, 4.24.15
Pahlavas, tribe, 4.3.28, 31
Paila, disciple of Vyāsa, 3.4.8, 19
Pāka, demon, 1.21.36
Pālaka, son of Pradyota, 4.24.1
palāśa, tree, as Visṇu, 6.8.25
Pālita, son of Parāvṛt, 4.12.3
Pañcadaśa hymns, 1.5.54
Pañcahasta, son of Dakṣasāvarṇi, 3.2.24
Pāñcajana, conch, 5.21.29
Pañcajana, Daitya, 5.21.26; 5.29.19
Pāñcāla, people, 2.3.15
pañca-lakṣaṇa, 3.6.24; 6.8.2, 13
Pāñcālas, etymology, 4.19.13
Pāṇḍavas, sons of Pāṇḍu, 4.13.26; 4.20.10–12; 5.12.24
retire to forest, 5.38.91–92
Pāṇḍu, son of Vyāsa, 4.14.9–10; 4.20.10
cursed by deer, 4.20.11
Paṅkti, metre, 2.8.7
Pāpa, hell realm, 2.6.4
Pāra, son of Pṛthusena, 4.19.9
Pāra, son of Samara, 4.19.10
para, unit of time, 1.3.5, 27
Pāradas, tribe, 4.3.28, 31
Paramekṣu, son of Anu, 4.18.1
Parameṣṭhin, son of Indradyumna, 2.1.35
parārdha, unit of time, 1.3.5, 27; 6.3.2–5; 6.4.47
Pāras, deities, 3.2.21
Parāśara, sage, 3.4.18
divides Vedas, 3.3.18
praises Viṣṇu, 1.2.1–21
receives boon from Pulastya, 6.8.49
relates Viṣṇu Purāṇa to Maitreya, 6.8.49
Pārasīkas, people, 2.3.18
Paraśu, son of Uttama, 3.1.15
Paraśurāma, son of Jamadagni, 1.9.140; 4.4.51; 4.7.18; 4.11.9; 4.24.3
Pārāvatas, deities, 3.1.10
Parāvṛt, son of Rukmakavaca, 4.12.3
parenthood, premature, 6.1.41
Pārijāta, tree, 5.30.30–5.31.12 passim; 5.35.25
churned from Ocean of Milk, 1.9.93
returns to heaven, 5.38.7
Parīkṣit, son of Abhimanyu, 4.20.13; 4.24.24, 26, 30; 5.38.92
Parīkṣit, son of Kuru, 4.19.14
sons of, 4.20.1
Pariplava, son of Sukhibala, 4.21.3
Pāriyātra, mountain range, 2.2.42; 2.3.3, 10, 17
Pāriyātra, son of Ruru, 4.4.58
Parjanya, patriarch, 1.22.12
Parjanya, rain god, 1.17.87; 3.11.44; 4.20.9; 5.10.23; 6.1.51
rides solar carriage, 2.10.12
Parjanya, sage, 3.1.22
parrots, origin of, 1.21.16
partridges, sages become, 3.5.13
Parvata, son of Paurṇamāsa, 1.10.6
Pārvatī, wife of Śiva, 5.32.11–14
Paśupati, name of Rudra, 1.8.6
Pātāla, lower realm, 1.4.11; 1.9.109; 2.5.2–20 passim; 4.4.14; 5.1.72; 6.3.19, 24; 6.4.12; 6.8.47
Pataṅga, mountain range, 2.2.27
paternity, 4.19.2
disputed, 4.6.20
Pathya, sage, 3.6.9, 11
patriarchs
as aspects of Viṣṇu, 1.22.22, 24
as manifestation of Viṣṇu’s power, 1.22.29, 30, 32
creative energy of, 1.22.33
imbued with Absolute, 1.22.56
sovereignty over, 1.22.4
Pattalaka, son of Hāla, 4.24.11
Paṭumant, son of Meghasvāti, 4.24.11
Paṭumitra, Bāhlika king, 4.24.14
Paṭus, community, 4.24.15
Paulomas, Dānavas, sons of Pulomā and Mārīca, 1.21.9
Pauṇḍra, son of Dīrghatamas, 4.18.1
Pauṇḍraka, king, 5.26.7
Pauṇḍraka Vāsudeva, 5.34.4–27
Paura, dynasty, 4.24.13
Pauravas, descendants of Puru, 4.19.1–13
Pauravī, wife of Vasudeva, 4.15.11
Paurṇamāsa, son of Marīci, 1.10.6
Pauruṣeya, rākṣasa, 2.10.7
Pauṣa, month, 2.10.14–15
Pauṣpiñji, sage, 3.6.4, 6
Pāvaka, son of Abhimānin, 1.10.15
Pavamāna, son of Abhimānin, 1.10.15
Pavitrā River, 2.4.43
Pavitras, deities, 3.2.43
Payoṣṇī River, 2.3.11
peacocks, 5.10.3
king reborn as, 3.18.83
personal grooming, 3.12.3
perspiration, Māriṣā born of, 1.15.46–51
pestle, 5.37.9–13, 63
phalaśruti, see rewards of hearing
Phālguna, month, 2.10.17–18; 3.14.13
phantoms, 5.27.18–19, 28; 5.33.36–37
raised by Kūṣmāṇḍas, 1.12.14–31
raised by Śiva, 5.34.31–39
raised by Viṣṇu, 3.17.41–3.18.32
philosophy
Advaita, 1.17.83–92; 1.22.85; 2.13.37–38; 2.15.1–2.16.25; 3.11.54
Mīmāṃsā, 3.6.27
Nyāya, 3.6.27
Sāṃkhya, 3.3.26
pigs, hell for feeding, 2.6.21
pilgrimage, 3.9.12–13
pimps, hell for, 2.6.11, 22
piṇḍa, 6.8.38–39
see also food—oerings
Piṇḍāraka, sacred site, 5.37.6
pipal, tree, 2.2.18; 2.4.18
Pippalāda, sage, 3.6.10
Piśācas, demons, 1.19.67; 6.5.7
as Viṣṇu, 5.1.19
creation of, 1.5.58
Pitara, marries Dakṣa’s daughter, 1.7.24
Pītās, community, 2.4.30
pitṛs, 1.22.5
see also ancestors
Pitṛyāna, ancestors’ path, 2.8.85–86
Pīvara, sage, 3.1.18
Pīvara, son of Dyutimant/region, 2.4.48
plakṣa, tree, 2.4.18
Plakṣadvīpa, continent, 2.1.12; 2.4.1–20
communities of, 2.4.16–17
mountains of, 2.4.7
rivers of, 2.4.11
rulers of, 2.4.3–4
worship on, 2.4.19
planets
as Viṣṇu, 6.7.56; 6.8.23
chariots of, 2.12.16–24
heights of, 2.7.7–9
see also individual planets
plants, 4.6.6; 5.23.35
as Viṣṇu, 3.17.29; 6.8.25
creation of, 1.5.6, 50
for sacrice, 1.6.23–27
imbued with Absolute, 1.22.57
origin of 1.21.24
perish, 1.13.66–68; 1.15.3–4
qualities of, 3.17.29
sustained by moon, 2.12.9–15
see also individual plants
Pliades, see Kṛttikās
poetry, as form of Viṣṇu, 1.22.83
poison, 1.18.1–8; 4.3.11, 19, 24
poisoners, hell for, 2.6.22
Pole Star, 1.12.90–96; 2.8.6, 98
height of, 2.7.10
population, need for, 1.14.9–17, 47–49
portraits, 5.32.20–21
possessiveness, futility of, 4.24.42–70
potters, hell for, 2.6.27
Prabhā, daughter Svarbhānu, 1.21.7
Prabhākara, son of Jyotiṣmant/region, 2.4.36
Prabhāsa, a Vasu, 1.15.110
Prabhāsa, location, 5.21.24; 5.37.29, 36
Pracetas, son of Durdama, 4.17.2
Pracetases, sons of Prācīnabarhis, 1.14.6
accept Māriṣā as their wife, 1.15.72
ask about Kaṇḍu’s song of praise, 1.15.54
behold Viṣṇu, 1.14.46–49
contemplate Viṣṇu, 1.14.19–20
destroy all vegetation, 1.15.3–4
praise Viṣṇu, 1.14.22–43
receive boon, 1.14.47–49
reside in Ocean of Milk, 1.14.18–1.15.2
undertake austerities, 1.14.7; 1.14.18–20
Prācīnabarhis, son of Havirdhāna, 1.14.2–5
demands sons, 1.14.9–17
Pracinvant, son of Janamejaya, 4.19.1
pradhāna, primordial matter, 2.7.25, 29, 31
Pradyota, son of Munika, 4.24.1
Pradyumna, son of Kṛṣṇa, 4.15.20; 5.18.58; 5.26.12; 5.27.1–31; 5.28.6–7; 5.32.6, 22; 5.33.12–50 passim;
5.37.41
defeats Śambara, 5.27.17
sons of, 4.15.20
Prāgjyotiṣa, city, 5.29.8–19 passim
Praheti, rides solar carriage, 2.10.5
Prahlāda, son of Hiraṇyakaśipu, 1.15.142; 1.21.14
achieves liberation, 1.20.1–8, 34
addressed by Daitya priests, 1.18.10–13
addresses Daitya priests, 1.18.14–40
attacked by apparition, 1.18.28–34; 1.19.14–25
attacked by serpents, 1.17.37–40
becomes Daitya king, 1.20.32–34
burned alive, 1.17.45–47
called before Hiraṇyakaśipu, 1.17.10–15
cast from palace roof, 1.19.10–13
cast into ocean, 1.19.50–62
emerges from ocean, 1.20.6
granted sovereignty, 1.22.4
instructs Daitya boys, 1.17.54–92
praises Viṣṇu, 1.17.14–30 passim; 1.17.54–92; 1.18.14–40; 1.19.34–49; 1.19.63–86; 1.20.9–13
qualities of, 1.15.143, 155–156
receives boons from Viṣṇu, 1.20.17–28
reconciled with Hiraṇyakaśipu, 1.20.29–31
strength of, 1.19.3–9
struck by weapons, 1.17.32–36
studies governance, 1.19.26–27
swallows poison, 1.18.1–8
trials of, 1.15.144–156
praise
Balarāma praised by Kṛṣṇa, 5.9.22–33
Devakī praised by deities, 5.2.6–20
Kṛṣṇa praised by Aditi, 5.30.6–23
Kṛṣṇa praised by Balārāma, 5.7.35–42
Kṛṣṇa praised by herdsmen, 5.13.1–8
Kṛṣṇa praised by Kāliya, 5.7.58–74
Kṛṣṇa praised by Kāliya’s wives, 5.7.48–57
Kṛṣṇa praised by Mucukunda, 5.23.18–46
Kṛṣṇa praised by Vasudeva, 5.20.82–92
Kṛṣṇa–Viṣṇu praised by Akrūra, 5.17.1–17, 26–13
Lakṣmī praised by Indra, 1.9.115–130
Lakṣmī praised by Parāśara, 1.8.16–34
of Viṣṇu, 1.17.14–30 passim
Viṣṇu praised by Akrūra, 5.18.48–58
Viṣṇu praised by Brahmā, 5.1.34–51
Viṣṇu praised by deities, 3.17.11–34
Viṣṇu praised by Earth, 5.1.12–20
Viṣṇu praised by Kaṇḍu, 1.15.55–58
Viṣṇu praised by Pracetases, 1.14.22–43
Viṣṇu praised by Prahlāda, 1.18.14–40; 1.19.34–49; 1.20.9–13, 15–17
Prajāni, son of Prāṃśu, 4.1.23
Prajāpati, realm of, 6.2.27
Prajāsarga, ‘progeny creation’, 1.21.28
prakṛti, primordial substance or nature, 2.7.26; 5.2.7; 6.1.3; 6.4.33–34, 39
Pralamba, Daitya, 5.1.24; 5.4.1–2; 5.13.4; 5.15.1
destroyed by Balarāma, 5.9.1–38
Pramathas, Śiva’s minions, 5.33.13, 24, 27; 5.34.40
Pramati, recites Viṣṇu Purāṇa, 6.8.47–48
Pramlocā, apsaras
dismissed by Kaṇḍu, 1.15.45
distracts Kaṇḍu, 1.15.13–43
rides solar carriage, 2.10.9
sent by Indra to Kaṇḍu, 1.15.12
Prāṃśu, son of Manu, 4.1.8
Prāṃśu, son of Vatsupri, 4.1.22
Prāṇa, sage, 3.1.11
Prāṇa, son of Dhara, 1.15.113
Prāṇa, son of Dhātṛ, 1.10.3
Prāpti, daughter of Jarāsandha, 5.22.1
Prasena, son of Nighna, 4.13.6, 12–15, 28
Prasenajit, son of Kṛśāśva, 4.2.24
Prasenajit, son of Rāhula, 4.22.3
Prastāva, son of Udgītha, 2.1.36
Prasuśruta, son of Maru, 4.4.60
Prasūtas, deities, 3.1.27
Prasūti, daughter of Svāyaṃbhuva, 1.7.16–17
Pratardana, son of Divodāsa, 4.8.6
Pratardanas, deities, 3.1.14
Pratibāhu, son of Vajra, 4.15.20
Pratibandhaka, son of Maru, 4.5.11
Pratihāra, son of Parameṣṭhin, 2.1.35
Pratiharta, son of Pratihāra, 2.1.36
Pratikṣatra, son of Kṣatravṛddha, 4.9.14
Pratikṣatra, son of Śamin, 4.14.5
Pratīpa, son of Dilīpa, 4.20.4
Pratiṣṭhāna, city, 4.1.17
Pratītāśva, son of Bhānuratha, 4.22.3
Prativāha, son of Upamadgu, 4.14.2
Prativindhya, son of Yudhiṣṭhira, 4.20.11
Prativyoma, son of Vatsavyūha, 4.22.2
Pratyagra, son of Vasu, 4.19.14
Pratyūṣa, a Vasu, 1.15.110
Pravaha, cosmic force, 2.12.28
Pravillasena, son of Pattalaka, 4.24.11
Pravīra, son of Dharma, 4.24.14
Pravīra, son of Haryaśva, 4.19.13
Pravīra, son of Pracinvant, 4.19.1
pravṛtti, 6.6.9–6.7.105
Prayāga, locality, 4.24.15; 6.8.29
Prayakṣa, son of Kṛṣṇa, 5.32.2
prayer
after meals, 3.11.90–97
as form of worship, 3.8.10
for benet of all beings, 3.11.33–37
for protection, 5.5.14–21
primogeniture, 1.11.6–10
primordial nature, see prakṛti
primordial spirit, see spirit—primordial
prison guards, hell for, 2.6.11
Prīti, wife of Pulastya, 1.10.9
Priyavrata, son of Manu Svāyaṃbhuva, 1.7.16; 1.11.1; 3.1.25
descendants of, 2.1.4–8
divides seven continents, 2.1.11
recites Viṣṇu Purāṇa, 6.8.42
retires to Śālagrāma, 2.1.23
progeny, see population—need for
prosperity, 1.13.50
Pṛṣadaśva, son of Anaraṇya, 4.3.14
Pṛṣadaśva, son of Virūpa,
Pṛṣadhra, son of Manu Vaivasvata, 3.1.34; 4.1.8, 18
Pṛṣata, son of Somaka, 4.19.14
Pṛthā, wife of Pāṇḍu, 4.14.8–10; 4.18.5
Pṛthivī, etymology, 1.13.59
Pṛthu, sage, 3.1.18
Pṛthu, son of Anenas, 4.2.20
Pṛthu, son of Citraka, 4.14.2
Pṛthu, son of Pāra, 4.19.10
Pṛthu, son of Parāvṛt, 4.12.3
Pṛthu, son of Prastāva, 2.1.37
Pṛthu, son of Vena, 1.13.8–10; 4.24.64; 5.37.41
as father of Earth, 1.13.89
as manifestation of Viṣṇu, 1.13.45
born from Vena’s hand, 1.13.38–39
consecration of, 1.13.43–47
enables civilisation, 1.13.83–87
gives Earth a calf, 1.13.87
levels the world, 1.13.82–85
milks grain from earth, 1.13.87
petitioned by subjects, 1.13.67–68
praised by bard, 1.13.52–65
qualities of, 1.13.49–50, 61–65
searches for Earth, 1.13.69–95
sons of, 1.14.1
Pṛthudāna, son of Śaśabindu, 4.12.2
Pṛthugas, deities, 3.1.27
Pṛthujaya, son of Śaśabindu, 4.12.2
Pṛthukarman, son of Śaśabindu, 4.12.2
Pṛthukīrti, son of Śaśabindu, 4.12.2
Pṛthulākṣa, son of Caturaṅga, 4.18.3
Pṛthusena, son of Rucirāśva, 4.19.9
Pṛthuśravas, son of Dakṣasāvarṇi, 3.2.24
Pṛthuśravas, son of Śaśabindu, 4.12.2
Pṛthuyaśas, son of Śaśabindu, 4.12.2
Pulaha, mind-born son of Brahmā, 1.7.5; 1.10.10
counsels Dhruva, 1.11.47
marries Dakṣa’s daughter, 1.7.23
rides solar carriage, 2.10.5
Pulastya, mind-born son of Brahmā, 1.1.22–31; 1.7.5; 1.10.9
counsels Dhruva, 1.11.45
grants boon to Parāśara, 6.8.49
marries Dakṣa’s daughter, 1.7.23
rides solar carriage, 2.10.3
Pulimant, son of Gomatīputra, 4.24.11
Pulindaka, son of Ārdraka, 4.24.9
Pulindas, community, 4.24.15
Pulomā, daughter of Vaiśvānara, 1.21.8
Puloma, son of Kaśyapa and Danu, 1.21.5
Pulomāvi, son of Candraśrī, 4.24.11
puṃs, see spirit—primordial
Punarvasu, lunar mansion, 3.14.8
Punarvasu, son of Abhijit, 4.14.4
Puṇḍarīka, son of Nabhas, 4.4.58
Puṇḍarīkā River, 2.4.55
Puṇḍarīkavant, 2.4.50
Puṇḍra, region, 4.24.15
Puṇḍras, people, 2.3.16
Puñjikasthalā, rides solar carriage, 2.10.5
Puṇyajanas, rakṣasas, 4.2.1–2
Puraṃjaya, son of Śaśāda, 4.2.14, 16–19
Puraṃjaya, son of Sṛñjaya, 4.18.1
Puraṃjaya, son of Vindhyaśakti, 4.24.14
purāṇas, texts, 1.7.6, 41; 3.4.10; 3.6.15–27
Pūrṇotsaṅga, son of Śrīśātakarṇi, 4.24.11
Purojava, son of Anila, 1.15.114
Pūru, son of Cākṣuṣa, 3.1.29
Puru, son of Manu, 1.13.5
lineage of, 4.19.1–13
Puru, son of Yayāti, 4.10.4, 9–10, 20, 22
Puruhotra, son of Anuratha, 4.12.17
Purujānu, son of Suśānti, 4.19.13
Purukutsa, recites Viṣṇu Purāṇa, 1.2.9; 6.8.44
Purukutsa, son of Māṃdhātṛ, 4.2.37
Purukutsa, son of Yuvanāśva, 4.3.5–8, 12–13
Purumīḍha, son of Hastin, 4.19.8
Purūravas, son of Budha, 4.1.13, 17
aair with Urvaśī, 4.6.24–50
Purūravas, son of Ilā, 3.14.11
puruṣa, primordial spirit, 1.2.67; 6.4.39
puruṣārtha, see life—goals of
Puruṣottama, see Mount Puruṣottama
puruṣottama, 1.22.25
see also spirit—supreme
Pūrvabhādrapadā, lunar mansion, 3.14.9
Pūrvacitti, apsaras, 2.10.14
Pūrvāṣāḍhā, lunar mansion, 4.24.31
Pūṣan, born to Kaśyapa and Aditi, 1.15.130; 5.16.7
rides solar carriage, 2.10.11
supplicates Viṣṇu, 1.9.62
Puṣkalas, community, 2.4.53
Puṣkara, continent, 2.1.15; 2.4.71–86
inhabitants of, 2.4.78–82, 92
location, 6.8.29
lunar mansion, 2.8.26
mountains of, 2.4.74
qualities of, 2.4.83–84
regions of 2.4.73, 76–77, 84
rulers of, 2.4.73
Puṣkara, son of Bharata, 4.4.58
Puṣkara Lake, 1.22.87
Puṣkaras, community, 2.4.53
Puṣkarin, son of Durukṣaya, 4.19.8
Puṣkariṇī, wife of Cākṣusa, 1.13.3
Puṣpamitra, commits regicide, 4.24.8
Puṣpavant, mountain range, 2.4.41
Puṣpavant, son of Ṛṣabha, 4.19.14
Puṣya, lunar mansion, 3.14.8
Puṣya, son of Hiraṇyanābha, 4.4.60
Puṣyamitra, Bāhlika king, 4.24.14
Pūtanā, Daitya, 5.4.2; 5.5.7–11, 23; 5.6.23; 5.15.2; 5.20.33; 5.29.5
Putra, son of Priyavrata, 2.1.7, 9
Pūyavaha, hell realm, 2.6.4, 19
qualities, see guṇas
Raghu, son of Dīrghabāhu, 4.4.49
Raghu, son of Yadu, 4.11.3
Rāhu, Daitya, 2.12.22; 4.8.1
assists Hiraṇyakaśipu, 1.19.52
Rāhula, son of Śuddhodana, 4.22.3
rain
failure of, 6.1.51
properties of, 2.9.18–22; 5.10.19–24
source of, 2.8.104–107; 2.9.8; 2.10.23; 2.11.24
Raivata, a Rudra, 1.15.122
Raivata, Manu, son of Priyavrata, 3.1.6, 20–24, 40
Raivata, son of Revata, 4.1.44–50, 73; 4.2.1; 5.36.11
Raivataka, mountain range, 2.4.62
Raja, son of Viraja, 2.1.39
Rājādhidevī, daughter of Śūra, 4.14.8,10
rājan, etymology of, 1.13.48, 93
Rajas, son of Vasiṣṭha, 1.10.13; 1.22.11
Rājasas, deities, 3.1.40
rājasūya, coronation sacrice, 4.6.7
Rājavant, son of Dyutimant, 1.10.5
Raji, son of Āyus, usurps Indra, 4.9.1–9
Rājyavardhana, son of Dama, 4.1.30
Rākā, daughter of Aṅgiras, 1.10.8
rākṣasas, demons, 1.17.87; 1.19.67; 2.2.47; 3.15.31; 4.11.1; 5.2.16; 5.5.20; 6.5.7; 6.8.14
as forms of Viṣṇu, 3.17.20; 5.1.19; 6.8.23
assail Dhruva, 1.12.23–31
attack Kuśasthalī, 4.2.1
attend sun, 2.10.20; 2.11.16
creation of, 1.5.41–43, 59
eat Parāśara’s father, 1.1.14–16
origin of, 1.21.25
qualities of, 3.17.20
Rāma slays, 4.4.54
ride solar carriage, 2.10.2
Saudāsa becomes one, 4.4.26–42
swallow the sun, 2.8.49–56
Rāma, sage, 3.2.17
Rāma, son of Daśaratha, 1.9.141; 4.4.49–58; 4.14.12; 4.15.6; 4.24.66, 68
Rāmacandra, son of Puraṃjaya, 4.24.14
Ramaṇ, son of Dhara, 1.15.113
Rāmas, people, 2.3.18
Rambhā, apsaras, 5.38.73, 77
rides solar carriage, 2.10.8, 18
Rambha, serpent, 5.18.37
Rambha, son of Āyus, 4.8.2; 4.9.14
Ramya, mountain range, 2.4.62
Ramya, region, 2.2.14
Ramya, son of Āgnīdhra, 2.1.16, 19
Raṇaṃjaya, son of Kṛtaṃjaya, 4.22.3
Rantideva, son of Saṃkṛti, 4.19.7
Rantināra, son of Ṛteyu, 4.19.1
Rasātala, lower realm, 4.3.4, 7
Rāṣṭrapāla, son of Ugrasena, 4.14.5
Rāṣṭrapālī, daughter of Ugrasena, 4.14.5
Ratha, rides solar carriage, 2.10.8
Rathacitra, rides solar carriage, 2.10.8
Rathakṛt, yakṣa, 2.10.3
Rathantara, hymns, 1.5.53
Rathasvana, rides solar carriage, 2.10.7
Rathaujas, rides solar carriage, 2.10.5
Rathītara, son of Pṛṣadaśva, 4.2.6–7
Rati, goddess of beauty, 5.27.27, 29
Rātri River, 2.4.55
Raucya, future Manu, 3.2.37
Raudra, lunar mansion, 3.14.8
Raudrāśva, son of Ahaṃyāti, 4.19.1
Raurava, hell realm, 1.6.41; 2.6.2, 7
Rāvaṇa, rākṣasa, 4.3.14; 4.4.54; 4.14.11–12; 4.15.1, 5–6; 4.24.68
bound by Arjuna Kārtavīrya, 4.11.8
Ṛbhu
instructs Nidāgha, 2.15.2–2.16.20
recites Viṣṇu Purāṇa, 6.8.42
ṛc verses, 3.4.12–13
Ṛca, son of Sunītha, 4.21.3
Ṛces, Vedic verses as deities, 1.15.136
Ṛcīka, sage, 4.7.7–9
realms, 1.22.78; 5.2.15
Bhūrloka, 2.7.11, 16
Bhuvarloka, 2.7.17
Brahmaloka, 6.4.5
Candrabhāga, 4.24.15
Dāvikorvī, 4.24.15
Janaloka, 1.3.25; 1.4.10, 27–28, 30; 2.7.13–14, 19; 6.3.29; 6.4.5
of Brahmā, 1.6.37; 2.7.15; 3.9.33; 4.2.1
of Daityas and Dānavas, 2.5.4–12
of gandharvas, 1.6.35
of Indra, 1.6.34
of Maruts, 1.6.35
of nāgas, 2.5.4–12
of Prajāpati, 6.2.27
of Śeṣa, 2.5.13–27
of Viṣṇu, 1.6.38–40; 2.8.98–107
of Yama, 2.6.6
ordained, 6.2.22, 27–29
Satyaloka, 2.7.15, 19
Svarloka, 2.7.18
Tapoloka, 2.7.14–15, 19
see also earthly realm; hell realms; lower realms; sky—realm of; upper realms
reason, role of, 3.18.30–31
rebirth, 3.7.6; 6.5.51; 6.7.19
as a sh, 4.2.42
in Jambūdvīpa, 2.3.23, 26
in various forms, 3.18.62–87 passim
noble, 5.24.3
of Bharata as a brahmin, 2.13.5–634
of Bharata as a deer, 2.13.33, 36
of Hiraṇyakaśipu, 4.14.10–11
of Manmatha, 5.27.27
Recompense, daughter of Ruci, 1.7.17–18
reeds, 5.37.11, 39–44
Budha born in, 4.6.14
religion, abandoned, 4.3.30–32
Renown, mother of Śrī, 1.8.15
Renown, wife of Bhṛgu, 1.8.14
Reṇukā, daughter of Reṇu, 4.7.18
renunciation, see nivṛtti—renunciation
reproduction, modes of, 1.15.78
Revanta, son of Sun, 3.2.7
Revata, son of Ānarta, 4.1.43
Revatī, daughter of Raivata, 4.1.45–73
Revatī, wife of Balarāma, 5.25.19; 5.36.11; 5.38.3
rewards of hearing (phalaśruti)
Bharata narrative, 2.16.25
Dakṣa’s daughters, 1.10.21
Dhruva’s rise to heaven, 1.12.101–2
Ikṣvāku’s lineage, 4.4.61
Indra’s victory, 4.9.13
Jyāmagha’s lineage, 4.12.17
Kṛṣṇa’s absolution, 4.13.57
Manu’s lineage, 4.1.5; 4.24.58–59
origins of Yadu clan, 4.15.26
Prahlāda narrative, 1.20.35–39
praise of Lakṣmī, 1.9.143–146
Pṛthu narrative, 1.13.94–95
Saubhari’s deeds, 4.2.95
Viṣṇu Purāṇa, 1.22.86–88; 6.8.1–41
Yadu’s lineage, 4.11.2
Ṛg Veda, 2.8.7; 3.4.8, 13; 6.1.10; 6.5.65
branches of, 3.4.16–26
creation of, 1.5.53
lights the world, 2.11.10
see also Vedas
riddles, 1.9.46–48; 1.15.56
Ripu, son of Śiṣṭi, 1.13.2
Ripuṃjaya, son of Suvīra, 4.19.13
Ripuṃjaya, son of Viśvajit, 4.23.2; 4.24.1
Ripuñjaya, son of Śiṣṭi, 1.13.2
rituals, 6.6.9–6.7.104–105
birth, 3.10.4–7; 3.13.1–4
funerary, 3.13.7–39
morning, 3.11.25–57
neglected, 3.18.39–49, 98; 6.1.10, 11
regular and occasional, 3.10.2–3
sandhyā, 2.8.53; 3.11.98–103
rivers
as Visṇu, 6.8.25
bathe Śrī, 1.9.101
consecrate Pṛthu, 1.13.43
see also individual rivers
Ṛjudāsa, son of Vasudeva, 4.15.13
Ṛkṣa, mountain range, 2.3.11
Ṛkṣa, scion of Bhṛgu, 3.3.18
Ṛkṣa, son of Ajamīḍha, 4.19.14
Ṛkṣa, son of Devātithi, 4.20.3
Ṛkṣparvata, mountain range, 2.3.3
Ṛṇjaya, divides Vedas, 3.3.15
Rodha, hell realm, 2.6.2, 8
Rohiṇī, wife of Kṛṣṇa, 5.28.4; 5.32.2
Rohiṇī, wife of Rudra, 1.8.8
Rohiṇī, wife of Vasudeva, 4.15.11–14; 5.1.74; 5.2.2; 5.5.5; 5.6.11
Rohita, son of Vapuṣmant/region, 2.4.23, 29
Rohitāśva, son of Hariścandra, 4.3.17
Romaharṣaṇa, bard, 3.4.10; 3.6.16–18
Romapāda, son of Dharmaratha, 4.18.2
Romapāda, son of Vidarbha, 4.12.16
royal emissary, hell for killers of, 2.6.10
royal insignia, 1.11.18
Ṛṣabha, mountain range, 2.2.29
Ṛṣabha, sage, 3.1.11
Ṛṣabha, son of Kuśāgra, 4.19.14
Ṛṣabha, son of Nābhi, 2.1.26–30
Ṛṣikulyā River, 2.3.14
Ṛśyaśṛṅga, sage, 3.2.17
Ṛta, son of Vijaya, 4.5.12
Ṛtadhvaja, son of Divodāsa, 4.8.7
Ṛtajit, rides solar carriage, 2.10.16
Ṛteyu, son of Raudrāśva, 4.19.1
Ṛtudhāman, king of gods, 3.2.33
Ṛtujit, son of Añjana, 4.5.12
Ṛtuparṇa, son of Ayutāyu, 4.4.26
Rucaka, mountain range, 2.2.27
Ruci, marries Ākūti, 1.7.17
Ruciradhī, son of Saṃkṛti, 4.19.7
Rucirāśva, son of Senajit, 4.19.9
Rudhirāmbhas, hell realm, 2.6.3
Rudhirāndha, hell realm, 2.6.23
Rudra, deity, 2.5.19; 4.6.11, 16; 5.17.8; 5.20.92
arises from Kṛṣṇa, 5.7.61
as Sāma Veda, 2.11.13
as Visṇu, 1.22.26; 3.17.26; 6.8.22
as Viṣṇu’s energy, 1.22.31; 2.11.12–13
born of Brahmā, 1.7.10
contemplates Kṛṣṇa, 5.7.37
created by Brahmā, 1.8.2
destroys world, 6.3.16–25
eight stations of, 1.8.7
eight wives of 1.8.8–9
forms of, 1.7.12–13; 1.8.1–7
half-man, half-woman, 1.7.10–12
marries Satī, 1.8.12
origin of names, 1.8.3–7
qualities of, 3.17.26
son of Viśvakarman, 1.15.121
sons of, 1.8.9–11
see also Śiva
Rudras, deities, 1.15.122–124; 3.1.31; 4.11.1; 5.1.58; 5.30.60; 5.37.16
as Viṣṇu, 5.1.18; 6.7.56
supplicate Viṣṇu, 1.9.62
Rukmakavaca, son of Śitapu, 4.12.3
Rukmeṣu, son of Parāvṛt, 4.12.3
Rukmin, son of Bhīṣmaka, 5.26.1–11 passim; 5.28.8–28 passim
Rukmiṇī, daughter of Bhīṣmaka, 5.26.1–11 passim
Rukmiṇī, sons of, 5.28.2
Rukmiṇī, wife of Kṛṣṇa, 1.9.141; 4.15.19; 5.27.21–31 passim; 5.28.27; 5.30.34; 5.32.6; 5.38.2
Ruru, son of Ahīnagu, 4.4.58
Ruruka, son of Vijaya, 4.3.17
Ruṣadratha, son of Titikṣu, 4.18.1
Ruṣaṅku, son of Svāhi, 4.12.1
Śabalāśvas, sons of Dakṣa, 1.15.95–100
Sabhānara, son of Anu, 4.18.1
Śacī, wife of Indra, 5.30.26, 5.30.38–50 passim
sacred thread, 2.13.39; 3.9.1; 4.3.25; 4.24.17
sacrice, 2.3.20–22; 2.7.11; 2.9.20–21; 3.6.13; 4.5.1–4; 5.17.6; 6.2.17–20; 6.4.41, 42
as form of worship, 3.8.10
Brahmā invents, 1.5.50
cāturhotra, 3.4.11
conduct of, 3.11.23–24
error in, 4.1.10
re, 4.6.49
forbidden by Vena, 1.13.14–25
function of, 1.6.7–10, 27–31
opposed, 1.6.30–31
opposed in Buddhism, 3.18.17, 26–28
rājasūya, 4.6.7
son of Ruci, 1.7.17
sustains world, 2.8.106
vows as protection, 4.13.36
see also horse-sacrice; ritual action
sacricers, 5.4.11
hell for rustics, 2.6.23
sacrices, hell for unworthy, 2.6.18
sacricial fee, 4.1.28; 6.6.38, 42–44
Sadaśva, son of Samara, 4.19.10
Sādhyā, daughter of Dakṣa, wife of Dharma, 1.15.105
Sādhyas, divine beings, 1.9.68; 5.30.61; 5.37.16
as Viṣṇu, 5.1.18; 6.8.22
sons of Dharma and Sādhyā, 1.15.106
supplicate Viṣṇu, 1.9.63
Sāgara, etymology of, 4.4.23
Sāgara, ocean, 5.7.7
Sagara, son of Bāhu, 3.17.1; 4.3.25–4.4.1; 4.24.59, 68
asks about rituals, 3.10.1–2
etymology, 4.3.24
instructed by Aurva, 3.8.3–3.16.28
sons of, 2.8.115; 4.4.4
sages, 2.6.34; 2.7.17; 4.7.4; 4.11.1; 5.18.46; 6.8.15
as form of Viṣṇu, 3.2.56; 3.17.24
become partridges, 3.5.13
classes of, 3.6.29
curse Yādava boys, 5.37.9
kill Vena, 1.13.27–29
libations for, 3.11.27–28
massage Vena’s hand, 1.13.38
massage Vena’s thigh, 1.3.33
path of, 2.8.86–89
praise Kṛṣṇa, 5.31.8
praise sun, 2.10.20; 2.11.16
qualities of, 3.17.24
reestablish Vedic tradition, 2.8.87
ride solar carriage, 2.10.2
sages, seven, see Seven Sages
Sahadevā, daughter of Devaka, 4.14.5
Sahadeva, son of Divākara, 4.22.2
Sahadeva, son of Harṣavardhana, 4.9.14
Sahadeva, son of Jarāsandha, 4.19.14; 4.23.2
Sahadeva, son of Pāṇḍu, 4.14.10; 4.20.11; 5.35.28; 5.38.91
Sahadeva, son of Sṛñjaya, 4.1.37
Sahajanyā, rides solar carriage, 2.10.8
Sāhaṃji, son of Kunti, 4.11.4
Sāhasra Saṃhitā, compilation, 3.6.3
Sahasrajit, son of Bhajamāna, 4.13.2
Sahasrajit, son of Yadu, 4.11.3
Sahiṣṇu, son of Pulaha, 1.10.10
Sahya, mountain range, 2.3.3, 12
Śaibya, Kṛṣṇa’s steed 4.13.31
Śaibyā, wife of Jyāmagha, 4.12.4–15
Śaibyā, wife of Kṛṣṇa, 5.32.3
Śaibyā, wife of Śatadhanu, 3.18.53–104
Saindhava, sage, 3.6.12–13
Saindhavas, people, 2.3.17
Śaineyas, lineage, 4.14.1
Śainyas, people, 4.19.7
Śaka, dynasty, 4.24.12
śāka, tree, 2.4.63
Śaka, tribe, 4.3.28, 31
Śākadvīpa, continent, 2.1.14; 2.4.58–72
communities of, 2.4.64, 69
inhabitants of, 2.4.68
mountains of, 2.4.61–62, 66
rivers of, 2.4.64–67
rulers of, 2.4.59–60
worship of Viṣṇu on, 2.4.70
Śākala, region, 2.3.17
Śākalya, sage, 3.4.21
Śākapūṇi, sage, 3.4.23
Śākha, son of Agni, 1.15.115
Śakti, divides Vedas, 3.3.18
Śaktimant, mountain range, 2.3.14
Śakuni, son of Daśaratha, 4.12.17
Śakuni, son of Hiraṇyākṣa, 1.21.3
Śakuni, son of Ikṣvaku, 4.2.9
Śakuntalā, daughter of Viśvāmitra, 4.19.1–2
Śākya, son of Saṃjaya, 4.22.3
Śala, son of Dhṛtarāṣṭra, 5.35.28
śāla, tree, 3.7.25
Śālagrāma, village, 2.1.23, 33; 2.13.4–7, 34
Śāliśūka, son of Saṃgata, 4.24.7
Śālīya, sage, 3.4.22
Śālmaladvīpa, continent, 2.1.13; 2.4.21–34
communities of, 2.4.29–31
mountains of, 2.4.25–27
regions of, 2.4.29
rivers of, 2.4.27–28
rulers of, 2.4.22–23
worship on, 2.4.31
śālmali, tree, 2.4.32
salt, hell for selling, 2.6.20
Śālva, king, 5.26.7
Sālvas, people, 2.3.17
Śalya, son of Somadatta, 4.20.10
Śalya, son of Vipracitti,1.21.11
samādhi, perfect union, 6.7.33, 35, 91
sāman hymns, 3.4.12–13
Samara, son of Nīpa, 4.19.9
Sāma Veda, 1.4.25; 1.8.21; 3.4.9, 13; 4.19.11; 6.1.10
branches of, 3.6.1–8
creation of, 1.5.55
inauspicious recitation of, 2.11.13
lights the world, 2.11.10
singers of, 3.6.4–5
Sāmba, son of Kṛṣṇa, 4.15.20; 5.32.2; 5.35.4–38; 5.37.41
dressed as woman, 5.37.7
Śaṃbala, village, 4.24.20
Śambara, Daitya, 5.26.12; 5.27.1–28 passim
Śambara, son of Kaśyapa and Danu, 1.21.4
Śambara, sorcerer, 1.19.14–18
Śaṃbhu, a Rudra, 1.15.122
Śaṃbhu, son of Bhavya, 1.13.1
Saṃbhūta, form of Viṣṇu, 3.1.40
Saṃbhūta, son of Trasadasyu, 4.3.14
Saṃbhūtī, mother of gods, 3.1.40
Saṃbhūti, wife of Marīci, 1.10.6
Saṃdaṃśa, hell realm, 2.6.4, 28
Saṃdhyā River, 2.4.55
Saṃgata, son of Daśaratha, 4.24.7
Saṃgrāmajit, son of Kṛṣṇa, 5.32.3
Saṃhitāśva, son of Nikumbha, 4.2.24
Saṃhlāda, son of Hiraṇyakaśipu, 1.15.142; 1.21.1
śamī, tree, 4.6.47; 6.1.52
Śamīka, son of Śūra, 4.14.8
Śamin, son of Śūra, 4.14.5
Saṃjaya, son of Pratikṣatra, 4.9.14
Saṃjaya, son of Raṇaṃjaya, 4.22.3
Saṃjaya, son of Supārśva, 4.5.12
Saṃjñā, wife of the Sun, 3.2.2–8
Saṃkalpa, born of Dharma and Saṃkalpā, 1.15.108
Saṃkalpā, daughter of Dakṣa, wife ofDharma, 1.15.105
Śaṃkara, son of Kaśyapa and Danu, 1.21.4
Saṃkarṣaṇa, 2.5.19
see also Balarāma
Saṃkarṣaṇa, etymology, 4.15.15; 5.1.76
Sāṃkāśī, kingdom, 4.5.11
Sāṃkhya, philosophy, 3.3.26
Saṃkṛti, son of Jayatsena, 4.9.14
Saṃkṛti, son of Nara, 4.19.7
Saṃmada, king of sh, 4.2.40–42, 85
Saṃmati River, 2.4.43
Samrāj, daughter of Priyavrata, 2.1.5
Śāṃśapāyana, sage, 3.6.17–18
saṃsāra, cyclical existence, 2.13.34; 3.7.37; 3.8.1; 6.7.20; 6.8.41
Saṃtāna, son of Rudra, 1.8.11
Śāṃtanu, son of Pratīpa, 4.19.14; 4.20.4–9, 10
etymology, 4.20.5
Saṃtardana, son of Kaikeya king, 4.14.10
Saṃvaraṇa, son of Ṛkṣa, 4.19.14
Saṃvartakas, clouds, 5.11.1–10, 22, 23; 6.3.30–40
Saṃvatsara, star, 2.12.33
Saṃyamanī, Yama’s city, 2.8.9
Saṃyāti, son of Bahugava, 4.19.1
Saṃyāti, son of Nahuṣa, 4.10.1
Sanaka, siddha, 1.4.10; 6.4.5
Sanandana, son of Brahmā, 1.7.7; 2.7.13; 5.18.42; 6.7.50
praises Viṣṇu, 1.4.27–44
Sanatkumāra, son of Brahmā, 3.14.11–30
sandhyā, rituals, 2.8.53; 3.11.98–103
see also twilight
Sāndīpani, son rescued, 5.21.18–31
Śaṅkaśveta, serpent, son of Kaśyapa, 1.21.21
Śaṅkhakūṭa, mountain range, 2.2.29
Śaṅkhanābha, son of Vajranābha, 4.4.58
Śaṅkhapada (Śaṅkhapād), guardian ofsouth, 1.22.10; 2.8.83
Śaṅkhapāla, rides solar carriage, 2.10.10
Śaṅku, son of Ugrasena, 4.14.5
Śaṅkuśiras, son of Kaśyapa and Danu, 1.21.4
Sannateyu, son of Raudrāśva, 4.19.1
Sannati, son of Alarka, 4.8.9
Sannati, wife of Kratu, 1.10.11
Sannatimant, son of Sumati, 4.19.11
Sanskrit, spoken, 2.13.40
Śāntā, daughter of Daśaratha, 4.18.2
Śāntabhaya, son of Medhātithi/region, 2.4.3, 5
Śāntahaya, son of Tāmasa, 3.1.19
Śānti, king of gods, 3.2.26
Śānti, son of Nīla, 4.19.13
Śāntidevā, daughter of Devaka, 4.14.5
Saptadaśa hymns, 1.5.55
Sāraṇa, son of Vasudeva, 4.15.12
Sārasvata, sage
divides Vedas, 3.3.13
recites Viṣṇu Purāṇa, 1.2.9, 6.8.43
Sarasvatī River, 3.14.18
Śarmiṣṭhā, daughter of Vṛṣaparvan, 1.21.7
Śarmiṣṭhā, wife of Yayāti, 4.10.3–4
Śārṅga, bow, 5.22.6; 5.30.22, 61
Sarpa, rides solar carriage, 2.10.9
Śarva, a Rudra, 1.8.6; 1.15.123
Sārvabhauma, son of Vidūratha, 4.20.3
Sarvadharman, son of Dharmasāvarṇika, 3.2.32
Sarvaga, son of Dharmasāvarṇika, 3.2.32
Sarvakāma, son of Ṛtuparṇa, 4.4.27
Sarvapāpaharā River, 2.4.43
Śaryāti, son of Manu Vaivasvata, 3.1.33; 4.1.8, 41
Śaśabindu, son of Citraratha, 4.2.37; 4.12.1
Śaśāda, son of Ikṣvāku, 4.2.12–13
Śāśvata, son of Upagu, 4.5.12
Śatabhiṣaj, constellation, 3.14.15
Śatabhiśak, lunar mansion, 3.14.9
Śatadhanu, king, 3.18.53–104
Śatadhanu, son of Hṛdika, 4.14.6
Śatadhanvan, son of Somaśarman, 4.13.24–34, 47, 53; 4.24.7
Śatadrū River, 2.3.10; 3.14.18
Śatadyumna, son of Bhānumant, 4.5.11
Śatadyumna, son of Manu Cākṣuṣa, 1.13.5; 3.1.29
Śatajit, son of Bhajamāna, 4.13.2
Śatajit, son of Raja, 2.1.39
Śatajit, son of Sahasrajit, 4.11.4
Śātakarṇi, son of Pūrṇotsaṅga, 4.24.11
Śātakarṇin, son of Pulimant, 4.24.11
Śatakratu, king of gods, 3.1.17
Śatānanda, son of Śaradvat, 4.19.14
Śatānika, son of Nakula, 4.20.11
Śatānīka, son of Vasudāna, 4.21.3
Śatarupā, wife of Svāyaṃbhuva, 1.7.15
Śatasaṃkhyas, deities, 3.2.25
Śatāyus, son of Purūravas, 4.7.1
Śaṭha, son of Vasudeva, 4.15.12
Satī, wife of Rudra, 1.8.12
enraged by Dakṣa, 1.8.12
reborn as Umā, 1.8.13
see also Umā
Satrājita, son of Nighna, 4.13.6–52 passim; 5.28.4
Śatrughna
slays Bhojas, 4.13.37
slays Lavana, 1.12.4
Śatrughna, son of Daśaratha, 4.4.49, 55, 56
Śatrughna, son of Upamadgu, 4.14.2
Śatrujit, son of Divodāsa, 4.8.6
Saturn, 2.12.20
height of, 2.7.9
Saturn, son of Rudra, 1.8.11
Saturn, son of Sun, 3.2.4
Satuṣitas, deities, 3.1.10
Satvata, son of Aṃśu, 4.12.17
Sātvatas, people, 4.12.17
Satya, form of Viṣṇu, 3.1.38
Satyā, mother of gods, 3.1.38
Satya, sage, 3.2.23, 27
Satyā, wife of Kṛṣṇa, 5.28.3
Satyabhāmā, wife of Kṛṣṇa, 4.13.24, 27, 52–56; 4.15.19; 5.28.4; 5.29.14, 35; 5.30.26–27, 29; 5.32.1
desires Pārijāta tree, 5.30.32–5.31.12 passim
Satyadhṛti, son of Dhṛtimant, 4.19.11
Satyadhṛti, son of Mahāvīrya, 4.5.11
Satyadhṛti, son of Sāraṇa, 4.15.12
Satyadhṛti, son of Śatānanda, 4.19.14
Satyadhvaja, son of Śuci, 4.5.12
Satyahita, son of Puṣpavant, 4.19.14
Satyajit, son of Sunīta, 4.23.2
rides solar carriage, 2.10.18
Satyaka, son of Raivata, 3.1.23
Satyaka, son of Śini, 4.14.1
Satyakarman, son of Dhṛtivrata, 4.18.5
Satyaketu, sage, 3.2.27
Satyaketu, son of Dharmaketu, 4.8.9
Sātyaki, son of Satyaka, 4.14.1; 5.37.41
Satyaloka, realm, 2.7.15, 19
Satyaratha, son of Mīnaratha, 4.5.12
Sātyarathi, son of Satyaratha, 4.5.12
Satyas, deities, 3.1.14, 16, 38
Satyavant, son of Manu, 1.13.5
Satyavatī, daughter of Gādhi, 4.7.7–18
Satyavatī, wife of Śāṃtanu, 4.20.10
Satyavrata, son of Trayyāruṇa, 4.3.14
Saubhari, sage, 4.2.39–95
honours Viṣṇu, 4.2.88–90
Saudāsa Sahadeva, son of Sudāsa, 4.19.14
becomes a rākṣasa, 4.4.27–42
Śaulkāyani, sage, 3.6.10
Saumya, region, 2.3.7
Saumyas, ancestors, 2.12.11–13
Śaunaka, sage, 3.6.11–12; 4.21.2
Śaunaka, son of Gṛtsamadās, 4.8.3
Saunanda, mace, 5.22.7
Saurāṣṭra, region, 4.24.15
Saurāṣṭras, people, 2.3.16
Sauṣumṇa, solar ray, 3.5.17
Sauvīra, king of, 2.13.48–2.16.25 passim
Sauvīras, people, 2.3.17
Savaiḍūya, mountain range, 2.2.28
Savana, king of Puṣkara, 2.4.73
Savana, sage, 3.2.23
Savana, son of Priyavrata, 2.1.7, 15
Savana, son of Vasiṣṭha, 1.10.13
Savarṇā, wife of Prācīnabarhis, 1.14.5
Sāvarṇi, etymology of, 3.2.13
Sāvarṇi, son of Rudra, 3.2.13–19; 3.2.4, 33; 3.6.17–18
Savitṛ, born to Kaśyapa and Aditi, 1.9.68; 1.15.131; 3.5.16–25
divides Vedas, 3.3.12
scriptures
debased, 6.1.14
learned from children, 2.6.29
Seen principle, see manifest principle
self, nature of, 2.13.58; 2.15.23–36; 2.16.1–25; 6.7.11–25, 92
semen, 3.15.11; 4.5.6; 4.19.2, 3
released, 1.7.31; 2.6.29
retained, 1.6.36; 1.10.11; 2.8.92
see also ejaculation
Senajit, rides solar carriage, 2.10.12
Senajit, son of Bṛhatkarman, 4.23.2
Senajit, son of Viśvajit, 4.19.9
serpent-ropes, 1.19.52, 55; 1.20.4; 5.33.9, 49
serpents, 4.11.1; 5.2.16; 5.18.46
attack Prahlāda, 1.17.37–40
creation of, 1.5.44–45
sovereignty over, 1.22.7
see also Dhanaṃjaya; Elāputra; Kambala; Karkoṭaka; Mahāpadma; nāgas; Śeṣa—serpent; snakes
service, 3.8.16
Śeṣa, serpent, 1.21.21; 3.2.51; 5.18.36; 5.35.3; 5.36.23; 5.37.49–51; 6.3.24
as Balarāma, 5.1.73; 5.25.1
as Viṣṇu, 2.5.13
granted sovereignty, 1.22.7
qualities of, 2.5.20–27
realm of, 2.5.13–27
shelters Kṛṣṇa, 5.3.17
worshipped by deities, 2.5.20–21
sesame, hell for selling, 2.6.20
settlement, origins of, 1.6.18–19
Setu, son of Babhru, 4.17.2
Seven Sages, 1.12.98; 2.8.110; 3.1.6–46 passim; 3.2.17–40 passim, 46; 4.4.48; 6.4.1
as Visṇu, 6.8.24
asterism, 4.24.25, 31
created by Brahmā, 1.21.28
height of asterism, 2.7.9–10
instruct Dhruva, 1.11.29–56
sexual intercourse, 1.15.88; 3.8.34; 3.11.113–126
hell for intemperate, 2.6.22
improper, 2.6.13; 5.38.37–38
interrupted, 4.4.41–42
sexual reproduction, origin of, 1.15.78
sheep, of Urvaśī, 4.6.30–38
shepherds, hell for, 2.6.26
shrubs, 5.30.12
Śibi, king of gods, 3.1.17
Śibi, son of Kuru, 1.13.6
Śibi, son of Saṃhlāda, 1.21.1
Śibi, son of Uśīnara, 4.18.1
siddhas, perfected beings, 1.9.92; 1.17.87; 1.19.67; 2.2.22, 45; 2.4.63; 2.7.17; 2.8.91; 4.6.32; 4.11.1; 5.18.46;
5.23.34; 5.29.9; 5.37.50; 6.4.5; 6.8.14
as Viṣṇu, 3.17.22; 6.8.23
attend Hiraṇyakaśipu, 1.17.7–8
praise Kṛṣṇa, 5.31.8
praise Yoganidrā, 5.3.29
qualities of, 3.17.22
worship Śeṣa, 2.5.24
Śīghraga, son of Agnivarṇa, 4.4.60
Śikhaṇḍinī, wife of Antardhi, 1.14.1
Śikhī River, 2.4.11
Śikhivāsas, mountain range, 2.2.28
Siṃhikā, daughter of Diti, 1.15.141
Siṃhikā, wife of Vipracitti: 1.21.10
Sindhudvīpa, son of Ambarīṣa, 4.4.26
Sindhu River, 4.24.15
Śini, son of Anamitra, 4.14.1
Śini, son of Garga, 4.19.7
Śinī, son of Sumitra, 4.13.6
Śinīka, hears Viṣṇu Purāṇa from Maitreya, 6.8.50
Sinīvālī, daughter of Aṅgiras, 1.10.8
Śipraka, usurper, 4.24.11
Sīradhvaja, son of Hrasvaroman, 4.5.11
Śiśi, son of Sāraṇa, 4.15.12
Śiśira, mountain range, 2.2.27
Śiśira, sage, 3.4.22
Śiśira, son of Dhara, 1.15.113
Śiśira, son of Medhātithi/region, 2.4.3, 5
Śiṣṭi, son of Dhruva, 1.13.1
Śiśu, son of Sāraṇa, 4.15.12
Śiśuka, son of Dharma, 4.24.14
Śiśumāra, asterism, 2.9.1–6, 23; 2.12.29
Śiśunāga, son of Nandivardhana, 4.24.2
Śiśupāla, son of Damaghoṣa, 4.14.10–13; 4.15.2, 7–11; 5.26.3, 7
Sītā, daughter of Janaka, 1.9.141; 4.4.50, 54; 4.15.6
advent of, 4.5.11
Sītā River, 2.2.33–34; 2.8.113
Śītāmbha, mountain range, 2.2.26
Śitapu, son of Uśanas, 4.12.3
Śiva, deity, 1.9.68; 4.1.12; 5.4.4; 5.16.7; 5.30.10; 5.32.11; 5.33.1–4; 5.34.29
battles Kṛṣṇa, 5.33.8, 21–40
bears Gaṅgā, 2.8.114–115
bow of, 4.4.50
cannot comprehend Viṣṇu, 1.9.53
form of Viṣṇu, 5.1.30
grants Gārgya a boon, 5.23.3
imbued with Absolute, 1.22.56
manifests as Durvāsas, 1.9.2
oers prince a boon, 5.34.30–32
raises phantom, 5.34.31–39
seizes moon, 1.9.95
supplicates Viṣṇu, 1.9.62
see also Rudra
Śiva, son of Medhātithi/region, 2.4.4–5
Śivā, wife of Anila, 1.15.114
Śivā, wife of Rudra, 1.8.8
Śiva Purāṇa, 3.6.21
Śivā River, 2.4.43
Śivas, deities, 3.1.14
Śivaskandha, son of Śivaśrī, 4.24.11
Śivaśrī, son of Śātakarṇin, 4.24.11
Śivasvāti, son of Cakora Śātakarṇin, 4.24.11
Skanda, son of Rudra, 1.8.11
Skanda Purāṇa, 3.6.23
sky, realm of, 2.7.4; 5.30.9
sleep, 3.11.110–112
smṛti, scriptures, 3.2.47
Smṛti, wife of Aṅgiras, 1.10.8
snakes, 5.30.12; 6.5.7; 6.7.64
as Visṇu, 6.8.25
mantra against, 4.3.9–11
sons of Kaśyapa, 1.21.19–20
see also nāgas; serpents
Snehas, community, 2.4.38
Solar Dynasty, see dynasty—Solar
Soma, deity, 1.10.8
a Vasu, 1.15.110; 4.6.5–22
and Māriṣā, 1.15.5–80 passim
city of, 2.8.8–9
conducts rājasūya, 4.6.7
granted sovereignty, 1.22.2
wives of, 1.15.133
see also moon
soma, oblation, 4.1.28; 4.19.3
hell for selling, 2.6.23
pressing of, 1.13.51
soma, plant, 3.15.5
Somadatta, son of Bāhlīka, 4.20.9; 5.35.28
Somadatta, son of Kṛśāśva, 4.1.38
Somaka, mountain range, 2.4.7
Somaka, son of Saudāsa Sahadeva, 4.19.14
Somapi, son of Sahadeva, 4.19.14; 4.23.2
Somaśarman, son of Śāliśūka, 4.24.7
Soma Śuṣmāyaṇa, divides Vedas, 3.3.17
son, desire for, 4.2.25; 4.4.45; 4.12.5; 4.19.6; 5.23.2
song, as form of Viṣṇu, 1.22.83
Śoṇita, city, 5.33.11
sovereigns, as aspects of Viṣṇu, 1.22.14–20
sovereignties, distributed by Brahmā, 1.22.1–13
space, 6.4.24–26
speech
correct, 3.12.34, 43–44
un-Sanskritic, 2.13.40
Sphūrja, rides solar carriage, 2.10.14
spirit, primordial, puṃs, 2.7.28, 29, 31; 2.13.87, 94; 2.15.22–24; 6.4.36, 39
see also puruṣa
spirit, supreme, puruṣottama, 1.2.28, 67; 1.12.59; 4.13.9; 4.14.13; 5.1.46; 5.17.6; 6.6.1
as aspect of Viṣṇu, 1.22.25
spiritual practice, unregulated, 6.1.13
śrāddha, oblation for ancestors, 3.14.1–3.16.20; 4.13.19
conduct of, 3.15.1–56
not to be witnessed, 3.16.12
opposed in Buddhism, 3.18.29–
suitable oerings for, 3.16.1–11, 15–16
see also rituals
Śrānta, son of Āpa, 1.15.111
Śrāvasta, son of Yuvanāśva, 4.2.20
Śrāvastī, city, 4.2.20
Śrī
ambiguous origin of, 1.9.138
as creation, 1.8.18
as daughter of Bhṛgu and Khyāti, 1.9.138
as mother of world, 1.8.16; 1.9.115, 123
as Sarasvatī, 1.9.116
as Satī, 1.9.145
as svadhā and svāhā, 1.9.116
as Vedas, 1.9.118
as Viṣṇu’s helper, 1.9.139–142
churned from Ocean of Milk, 1.9.98–105, 138
grants boon to Indra, 1.9.131–137
in Viṣṇu’s bosom, 1.9.103–104, 115, 125
origin of, 1.8.14–15
praised by Indra, 1.9.113–130
source of all prosperity, 1.9, 124–130
vows never to forsake world, 1.9.135
see also Lakṣmī
Śrīdāman, friend of Kṛṣṇa, 5.9.13
Śrīdevā, daughter of Devaka, 4.14.5
Śrīmant, king, 5.26.7
Śrīśātakarṇi, son of Kṛṣṇa, 4.24.11
Śrī-sūkta, hymn, 1.9.99
Śrīvatsa, whorl of hair, 1.22.67; 5.3.8; 5.18.41; 5.20.44; 5.34.17; 6.7.81
Śṛṅgavant, see Mount Śṛṅgavant
Śṛṅgavant, region, 2.1.21
Śṛṅgin, mountain range, 2.2.11
Sṛñjaya, son of Dhūmrāśva, 4.1.36
Sṛñjaya, son of Haryaśva, 4.19.13
Sṛñjaya, son of Kālānara, 4.18.1
Sṛñjaya, son of Śūra, 4.14.8
Srotas, rides solar carriage, 2.10.9
Śruta, son of Kṛṣṇa, 5.32.4
Śrutadevā, daughter of Śūra, 4.14.8, 10
Śrutakarman, son of Sahadeva, 4.20.11
Śrutakīrti, daughter of Śūra, 4.14.8, 10
Śrutakīrti, son of Arjuna, 4.20.11
Śrutaṃjaya, son of Senajit, 4.23.2
Śrutasena, son of Parīkṣit, 4.20.1; 4.21.1
Śrutasoma, son of Bhīmasena, 4.20.11
Śrutaśravas, daughter of Śūra, 4.14.8, 10
Śrutaśravas, son of Somapi, 4.19.14
Śrutavant, son of Somāpi, 4.23.2
Śrutāyus, son of Ariṣṭanemi, 4.5.12
Śrutāyus, son of Purūravas, 4.7.1
stages of life, see life—stages of
stallion, Sun takes form of, 3.2.7; 3.5.26
Stambha, sage, 3.1.11
Stambhamitra, recites Viṣṇu Purāṇa, 6.8.43
stars, as Viṣṇu, 6.7.56; 6.8.23
Sthaleyu, son of Raudrāśva, 4.19.1
Sthaṇḍileyu, son of Raudrāśva, 4.19.1
stranglers, hell for, 2.6.8
strategy, 5.22.16–17
students, 6.1.11
of religious studies, 2.6.29
Subāhu, rākṣasa, 4.4.50
Subāhu, son of Śatrughna, 4.4.58
Subala, son of Sumati, 4.23.2
Subhadrā, consort of Arjuna, 4.20.13
Subhadrā, wife of Aniruddha, 4.15.20
Subhāṣa, son of Sudhanvan, 4.5.12
Subhūmi, son of Ugrasena, 4.14.5
Sucandra, son of Hemacandra, 4.1.36
Sucāru, son of Kṛṣṇa, 5.28.2
Sucāru, son of Pratibāhu, 4.15.20
Succhā, wife of Śiṣṭi, 1.13.1
Śuci, daughter of Kaśyapa and Tāmrā, 1.21.15, 17
Śuci, king of gods, 3,2,42
Śuci, month, 2.10.6–7
Śuci, sage, 3.2.44
Śuci, son of Abhimānin, 1.10.15
Śuci, son of Andhaka, 4.14.3
Śuci, son of Manu, 1.13.5
Śuci, son of Śatadyumna, 4.5.11
Śucināman, son of Vipra, 4.23.2
Śuciratha, son of Citraratha, 4.21.3
Sudarśana, see discus—Sudarśana
Sudarśana, son of Dhruvasaṃdhi, 4.4.60
Sudāsa, son of Cyavana, 4.19.14
Sudāsa, son of Sarvakāma, 4.4.27
Śuddhodana, son of Śākya, 4.22.3
Sudeṣṇa, son of Kṛṣṇa, 5.28.1
Sudeva, son of Cañcu, 4.3.17
Sudeva, son of Devaka, 4.14.5
Sudhāman, guardian of world, 2.8.83
Sudhāman, sage, 3.1.22
Sudhāmans, deities, 3.1.14; 3.2.25
Sudhanus, son of Kuru, 4.19.14
Sudhanvan, guardian of the east, 1.22.9
Sudhanvan, son of Śāśvata, 4.5.12
Sudhanvan, son of Satyahita, 4.19.14
Sudharmā, assembly hall, 5.21.14–17; 5.35.24
returns to heaven, 5.38.7
Sudharmans, deities, 3.2.21, 38
Sudhis, deities, 3.1.16
Sudhṛti, son of Rājyavardhana, 4.1.31
Śūdra, region, 4.24.15
śūdras
as kings, 4.24.4
community, 3.8.12; 3.15.7; 4.24.3, 15, 35; 6.1.52
creation of, 1.6.5, 6
duties of, 3.8.32–33, 38
excellence of in Kali age, 6.2.7, 12, 23–24, 35
heaven for, 1.6.35
unvirtuous conduct of, 6.1.37
see also communities
Sudyu, son of Abhayada, 4.19.1
Sudyumna, son of Manu, 1.13.5; 4.1.11–17
suering
escape from, 1.17.70–79
nature of, 6.5.1–56
Sugrīva, Kṛṣṇa’s steed, 4.13.31
Sugrīvī, daughter of Kaśyapa and Tāmrā, 1.21.15, 17
Suhiṣṇu, sage, 3.1.28
Suhotra, son of Bṛhatkṣatra, 4.19.8
Suhotra, son of Kāñcana, 4.7.3
Suhotra, son of Kṣatravṛddha, 4.8.2
Suhotra, son of Sahadeva, 4.20.11
Suhotra, son of Sudhanus, 4.19.14
Suhya, son of Dīrghatamas, 4.18.1
suicide
threatened, 1.12.21
widow, 3.18.61, 93; 4.3.21; 4.4.43; 5.38.2–3
Sujāta, son of Bharata, 4.11.10
Sujyeṣṭha, son of Agnimitra, 4.24.9
Śuka, sage, 4.19.10
Sukanyā, daughter of Śaryāti, 4.1.41
Sūkara, hell realm, 2.6.2
Sukarman, sage, 3.6.2–3
Sukarmans, deities, 3.2.34, 38
Suketu, son of Nandivardhana, 4.5.11
Suketu, son of Sunītha, 4.8.9
Sukhā, Varunā’s city, 2.8.9
Sukhibala, son of Nṛcakṣus, 4.21.3
Sukhodaya, son of Medhātithi/region, 2.4.4–5
Śukī, daughter of Kaśyapa and Tāmrā, 1.21.15–16
Śuklā River, 2.4.28
Śukra, month, 2.10.8
Śukra, sage, 3.2.44
Śukra, son of Havirdhāna, 1.14.2
Śukra, son of Vasiṣṭha, 1.10.13
Sukṛtā River, 2.4.11
Sukṛti, sage, 3.2.27
Sukṛti, son of Pṛthu, 4.19.10
Sukṣatra, son of Niramitra, 4.23.2
Sukṣetra, son of Brahmasāvarṇi, 3.2.28
Śuktimant, mountain range, 2.3.3
Sukumāra, son of Bhavya/region, 2.4.60
Sukumāra, son of Jāmbavant, 4.13.12, 16
Sukumāra, son of Suvibhu, 4.8.9
Sukumārī River, 2.4.65
Sumālya, son of Mahāpadma, 4.24.5
Sumanas, mountain range, 2.4.7
Sumanas, son of Kuru, 1.13.6
Sumanases, deities, 3.2.34
Sumantu, disciple of Vyāsa, 3.4.9; 3.6.2–3, 8
Sumantu, son of Jahnu, 4.7.5
Sumati, sage, 3.6.17
Sumati, son of Bharata, 2.1.32
Sumati, son of Dṛḍhasena, 4.23.2
Sumati, son of Janamejaya, 4.1.39
Sumati, son of Rantināra, 4.19.1
Sumati, son of Supārśva, 4.19.11
Sumati, wife of Sagara, 4.4.1–4
Śumbha, Daitya, 5.1.82
Sumedhas, sage, 3.1.28
Sumedhases, deities, 3.1.21
Sumitra, son of Suratha, 4.22.3
Sumitra, son of Vṛṣṇi, 4.13.6
Sumodāki, son of Bhavya/region, 2.4.60
sun, 1.17.3, 87; 2.5.8; 3.2.2–10; 4.14.9; 4.24.22
as purier, 3.18.41, 98
carriage of, 2.8.1–7; 2.10.1–23; 2.11.1–26
energy of, 2.11.1–26
grants boon to Yājñavalkya, 3.5.26–27
height of, 2.7.5
horses of, 2.8.7
in form of stallion, 3.2.7; 3.5.26
libation for, 3.11.39–40
movement of, 2.8.10–58, 89; 2.10.1
nourishes all beings, 2.11.25–26
praised by Yājñavalkya, 3.5.16–25
present in guest, 3.11.69
rays of, 2.7.3
replenishes moon, 2.12.4–5
son of Aditi, 4.1.7
supports the universe, 2.9.7–24
worship of, 3.11.8
see also Sūrya
Śunaḥśepa, son of Viśvāmitra, 4.7.19
Śunaka, sage, 6.6.16–19
Sunakṣatra, son of Marudeva, 4.22.3
Sunāman, brother of Kaṃsa, 5.20.78
Sunāman, son of Ugrasena, 4.14.5
Sunaya, son of Pariplava, 4.21.3
Sunaya, son of Ṛta, 4.5.12
Sunda, Daitya, 5.1.24
Sundara Śātakarṇin, son of Pravillasena, 4.24.11
Śuṅga, dynasty, 4.24.7–10
Sunīta, son of Subala, 4.23.2
Sunītha, son of Sannati, 4.8.9
Sunītha, son of Suṣeṇa, 4.21.3
Sunīthā, wife of Aṅga, 1.13.7, 11
Sunīti, wife of Uttānapāda, 1.11.3–32
becomes star, 1.12.94, 99–100
counsels Dhruva, 1.11.15–23
phantom of, 1.12.14–31
Sūnṛtā, see Sunīti
Suns, deities, 5.1.58
as Viṣṇu, 6.7.56
Supāra, son of Samara, 4.19.10
Supāras, deities, 3.2.34
Suparṇas, Vedic text, 3.15.2
Supārśva, see Mount Supārśva
Supārśva, son of Dṛḍhanemi, 4.19.11
Supārśva, son of Śrutāyus, 4.5.12
Suprabha, son of Vapuṣmant/region, 2.4.23, 29
Supratīka, son of Pratītāśva, 4.22.3
Śūra, son of Devamīḍhuṣa, 4.14.7, 9
Śūra, son of Paraśurāma, 4.11.9
Śūra, son of Vidūratha, 4.14.5
Surabhi, daughter of Dakṣa, wife of Kaśyapa, 1.15.125; 1.21.24
Surabhi, sacred cow, 1.9.90
Sūraka, hell realm, 2.6.9
Śūras, people, 2.3.16
Surasā, daughter of Dakṣa, wife of Kaśyapa, 1.15.125; 1.21.19
Surasā River, 2.3.11
Śūrasena, son of Paraśurāma, 4.11.9
Śūrasena, son of Śatrughna, 4.4.58
Suratha, son of Janhu Janamejaya, 4.20.2
Suratha, son of Kuṇḍaka, 4.22.3
Suruci, wife of Uttānapāda, 1.11.2–26
chides Dhruva, 1.11.6–10
rides solar carriage, 2.10.11
Surūpas, deities, 3.1.16
Sūrya, sanctuary of, 2.2.46
see also sun
Sūryavarcas, rides solar carriage, 2.10.18
Susaṃbhāvya, son of Raivata, 3.1.23
Susandhi, son of Prasuśruta, 4.4.60
Suśānti, king of gods, 3.1.13
Suśānti, son of Śānti, 4.19.13
Suśarman, son of Nārāyaṇa, 4.24.11
Suṣeṇa, rides solar carriage, 2.10.11
Suṣeṇa, son of Kṛṣṇa, 5.28.1
Suṣeṇa, son of Vasudeva, 4.15.13
Suṣeṇa, son of Vṛṣṇiman, 4.21.3
Suśīlā, wife of Kṛṣṇa, 5.28.4
Suṣinandi, son of Dharma, 4.24.14
Śuṣmins, community, 2.4.38
Suśrama, son of Dharma, 4.23.2
Suśruta, son of Subhāṣa, 4.5.12
Suṣumṇa, solar ray, 2.11.22
susvadhā, invocation, 3.15.44
sūta, bard, 1.13.51
Sutala, lower realm, 2.5.2
Sutanu, daughter of Ugrasena, 4.14.5
Sutapas, deities, 3.2.15
Sutapas, sage, 3.2.35, 40
Sutapas, son of Hema, 4.18.1
Sutapas, son of Vasiṣṭha, 1.10.13
Sutārā, daughter of Upamadgu, 4.14.2
Sutrāmans, deities, 3.2.38
Suvarcalā, wife of Rudra, 1.8.8
Suvarṇa, son of Antarikṣa, 4.22.3
Suvarṇaroman, son of Mahāroman, 4.5.11
Suvibhu, son of Vibhu, 4.8.9
Suvīra, son of Kṣemya, 4.19.13
Suvīra, son of Śibi, 4.18.1
Suvrata, son of Kṣemya, 4.23.2
Suyaśas, son of Aśokavardhana, 4.24.7
Śvabhojana, hell realm, 2.6.5, 29
svadhā, invocation, 1.8.23; 1.9.116, 5.2.19; 6.1.58; 6.8.58, 61
Svadhā, wife of the Vahnayas, 1.10.19
svāhā, invocation, 1.8.21; 1.9.116; 3.15.27; 5.2.19; 6.1.58; 6.8.58, 61
Svāhā, wife of Abhimānin, 1.10.14
Svāhā, wife of Rudra, 1.8.8
Svāhi, son of Vṛjinīvant, 4.12.1
Svāhinī, mountain range, 2.4.50
Svairatha, son of Jyotiṣmant/region, 2.4.36
Śvapacas, community, 3.11.105
Śvaphalka, son of Vṛṣṇi, 4.13.39–42, 44; 4.14.2
Svarbhānu, demon of eclipses, 2.12.21
Svarbhānu, son of Kaśyapa and Danu, 1.21.5, 7, 12
Svarga, son of Rudra, 1.8.11
Svarloka, realm, 2.7.18
Svārociṣa, Manu, son of Priyavrata, 3.1.6, 9–12, 24, 37
Svārociṣa, Manvantara, 1.21.27
Svasā, daughter of Dakṣa, wife of Kaśyapa, 1.15.125
Svāti, lunar mansion, 3.14.7
Svayaṃbhoja, son of Pratikṣatra, 4.14.5
Svāyaṃbhuva, Manu, 1.7.14–17; 2.1.42; 2.6.38; 3.1.6, 8, 36
in form of calf, 1.13.87
svayaṃvara, marriage contest, 3.18.88; 5.28.6; 5.35.4
Śveta, mountain range, 2.2.11
Śveta, region, 2.1.20; 2.8.73
Śveta, son of Vapuṣmant/region, 2.4.23, 29
swastika, symbol, 2.5.14
Śyāma, mountain range, 2.4.62
Śyāma, son of Śūra, 4.14.8
Syamantaka, jewel, 4.13.6–57 passim
Śyenī, daughter of Kaśyapa and Tāmrā, 1.21.15–16
Taittirīyas, etymology of, 3.5.13
Takṣa, son of Bharata, 4.4.58
Takṣaka, serpent, son of Kaśyapa, 1.21.21
attacks Prahlāda, 1.17.38
rides solar carriage, 2.10.7
Tāla, hell realm, 2.6.2, 10
Tālajaṅgha, son of Jayadhvaja, 4.11.10
Tālajaṅghas, tribe, 4.3.18, 27
Tālavana, grove, 5.8.1–13
Tamas, hell realm, 2.6.4
Tamas, son of Pṛthuśravas, 4.12.3
Tāmasa, Manu, son of Priyavrata, 3.1.6, 16–19, 24, 39
Tāmistra, hell realm, 1.6.41; 3.11.103
Tāmrā, daughter of Dakṣa, wife of Kaśyapa, 1.15.125; 1.21.15, 17
Tāmralipta, region, 4.24.15
Tāmraparṇa, region, 2.3.6
Tāmraparṇī River, 2.3.13
Tapasvin, son of Manu, 1.13.5; 3.2.35
Tapatī, son of Sun, 3.2.4
Tāpī River, 2.3.11
Tapodhana, sage, 3.2.35
Tapodhṛti, sage, 3.2.35
Tapoloka, realm, 2.7.14–15, 19
Tapomūrti, sage, 3.2.35
Taporati, sage, 3.2.35
Taptakumbha, hell realm, 2.6.2, 10
Taptaloha, hell realm, 2.6.11
Tārā, wife of Bṛhaspati, 4.6.8–21
Tāraka, son of Kaśyapa and Danu, 1.21.5
Tārakā War, 4.6.13
Tārkṣya, rides solar carriage, 2.10.13
Tāṭakā, she-demon, 4.4.49
Tattvadarśin, sage, 3.2.40
teak, tree, 2.4.63
texts
as forms of Viṣṇu, 1.22.81
historical, 3.4.10; 5.1.38
thieves, 1.13.30–32
hell for, 2.6.9, 14
thread, sacred, see sacred thread
thunderbolts, 5.37.40
see also Vajra, 5.31.4
tidal range, 2.4.88–91
tigers, 4.4.29, 42; 6.6.13
Tigma, son of Mṛdu, 4.21.3
Tilottamā, apsaras, 5.38.73, 77
rides solar carriage, 2.10.16
time, 1.15.76; 1.22.77; 2.8.4; 5.9.29
as aspect of Viṣṇu, 1.3.6; 1.22.23, 24, 27; 3.17.25
as manifestation of Viṣṇu’s power, 1.22.29, 30, 31
cause of wickedness, 1.6.14, 29
creative energy of, 1.22.33
divisions of, 1.3.1–10; 2.8.59–71
overcomes kings, 4.24.61–65
qualities of, 3.17.25
units of, 1.8.28; 1.9.44; 3.5.18; 6.3.4–12
vagaries of, 5.38.54–57, 63–65
Viṣṇu as form of, 1.3.6; 1.8.28; 1.14.25; 1.22.77
see also kalā; kāṣṭhā; muhurta; nāḍikā; nimeṣa; para; parārdha
Tiryaksrotas, creation, 1.5.9–11
Tiṣya, constellation, 4.24.22
Tiṣyas, community, 2.4.53
Titikṣu, son of Mahāmanas, 4.18.1
tortoise, avatāra, 2.2.49; 5.17.11
Tośalaka, wrestler, 5.20.68
Toyā River, 2.4.28
trade, 5.10.28–29
Trairājya, settlement, 4.24.15
Traiśānu, son of Gobhānu, 4.16.1
Trasadasyu, son of Purukutsa, 4.3.13
Trayyāruṇa, son of Durukṣaya, 4.19.8
divides Vedas, 3.3.15
trees, 5.30.12; 6.1.52; 6.7.57
hell for felling, 2.6.26
imbued with Absolute, 1.22.57
Māriṣā born of, 1.15.46–51
sovereignty over, 1.22.7
see also individual tree names
trespassers, hell for, 2.6.25
Tretā age, 2.4.14; 3.2.57; 4.2.15; 4.24.39; 6.2.15, 17
tribes, 4.3.19, 27–32
wars against, 4.3.28
trident, Śiva’s, 3.2.11
Tridhāman, divides Vedas, 3.3.13
Tridhanvan, son of Vasumanas, 4.3.14
Tridivā River, 2.4.11
Trikūṭa, mountain range, 2.2.27
Trimūrti, 1.2.65–66; 1.4.15; 1.9.55; 1.19.66; 1.22.38; 5.18.51; 5.30.10; 6.8.18
Trisāmā River, 2.3.13
Triśaṅku, son of Trayyāruṇa, 4.3.14–17
Triśṛṅga, mountain range, 2.2.43
Triṣṭubh, metre, 1.5.54; 2.8.7
Triviṣṭapa, divine realm, 1.9.110
Trivṛṣan, divides Vedas, 3.3.14
Trivṛtsāma, hymns, 1.5.53
Tṛṇabindu, divides Vedas, 3.3.17
Tṛṇabindu, son of Budha, 4.1.31, 33,40
Tryambaka, a Rudra, 1.15.122
Tryaṃśa, son of Vipracitti, 1.21.11
Tumburu, gandharva, 4.14.4
rides solar carriage, 2.10.3
Tūṇi, son of Asaṅga, 4.14.1
Turvasu, son of Yayāti, 4.10.4, 8, 21
descendants of, 4.16.1
Tuṣāras, dynasty, 4.24.12
Tuṣita, form of Viṣṇu, 3.1.38
Tuṣitas, deities, 1.15.126–129, 132; 3.1.37
Tuṣitā, mother of gods, 3.1.37
Tuṣṭimant, son of Ugrasena, 4.14.5
Tvaṣṭṛ, born to Kaśyapa and Aditi, 1.15.130
Tvaṣṭṛ, divine artisan, 3.2.11
rides solar carriage, 2.10.16
Tvaṣṭṛ, son of Manasyu, 2.1.39
Tvaṣṭṛ, son of Viśvakarman, 1.15.121
twilight, 2.8.48–49, 60; 5.30.9
see also sandhyā
Uccaiḥśravas, granted sovereignty, 1.22.6
Udaksena, son of Viṣvaksena, 4.19.11
Udāvasu, son of Janaka, 4.5.11
Udayagiri, mountain range, 2.4.62
Udayana, son of Darbhaka, 4.24.2
Udayana, son of Śatānīka, 4.21.3
Udāyin, son of Vasudeva, 4.15.13
Udbhida, son of Jyotiṣmant/region, 2.4.36
Uddhava, friend of Kṛṣṇa, 5.37.30–35
udgātṛ, cantor, 3.4.12
Udgītha, son of Bhuva, 2.1.36
Ugra, name of Rudra, 1.8.6
Ugrasena, son of Āhuka, 4.13.11–44 passim; 5.15.18; 5.18.6; 5.24.7; 5.35.10–26 passim; 5.37.10–11, 52
enters ames, 5.38.4
reinstated, 5.21.9–14
rides solar carriage, 2.10.10
Ugrasena, son of Parīkṣit, 4.20.1; 4.21.1
Ugrāyudha, son of Kṛta, 4.19.12
Uktha, son of Chala, 4.4.58
Uktha, verses, 1.5.54–55
Ulmuka, son of Balarāma, 5.25.19
Ulūpī, daughter of nāga, 4.20.12
Umā
marries Śiva, 1.8.13
see also Satī
Umlocā, apsaras, 2.10.10
universal sovereign, 1.13.46–47; 4.1.19; 4.2.35; 4.3.22; 4.19.1
form of Viṣṇu, 3.2.57
universe, destruction of, 1.3.22–24
Unnata, mountain range, 2.4.26
Unseen property, avyakta, 1.2.14–19, 53, 59; 1.5.16; 2.7.34; 6.3.5; 6.4.35–46 passim
untouchables, community, 3.11.105; 3.16.12; 4.3.14
Upadānavī, daughter of Vṛṣaparvan, 1.21.7
Upadevā, daughter of Devaka, 4.14.5
Upadeva, son of Akrūra, 4.14.2
Upadeva, son of Devaka, 4.14.5
Upadeva, son of Sāvarṇi, 3.2.36
Upagu, son of Sātyarathi, 4.5.12
Upakṣatra, son of Upamadgu, 4.14.2
Upamadgu, son of Śvaphalka, 4.14.2
Upananda, son of Vasudeva, 4.15.13
Upanidhi, son of Vasudeva, 4.15.13
Upaniṣads, as forms of Viṣṇu, 1.22.81
Uparicara, son of Kṛtaka, 4.19.14
Upendra, epithet of Kṛṣṇa, 5.12.12
upper realms, 2.5.1; 2.7.1–28
Maharloka, 1.3.23; 2.7.12, 20; 6.3.28
Maitreya asks about, 2.7.1–2
Ūrdhvabāhu, son of Vasiṣṭha, 1.10.13; 3.1.22
Ūrdhvasrotas creation, 1.5.12–14
urination, 3.11.9–22; 3.12.27–28
Ūrja, sage, 3.1.11
Ūrjā, wife of Vasiṣṭha, 1.10.12
Ūrjavaha, son of Śuci, 4.5.11
Urṇāyu, rides solar carriage, 2.10.14
Ūru, son of Bhautya, 3.2.45
Ūru, son of Cākṣuṣa, 3.1.29
Urukṣaya, son of Bṛhatkṣaṇa, 4.22.2
Urvaśī, apsaras, 4.5.6; 4.19.14
aair with Purūravas, 4.6.24–50
rides solar carriage, 2.10.13
Uṣā, wife of Aniruddha, 5.32.7–24 passim; 5.33.6
Uṣā, wife of Rudra, 1.8.8
Uśanas, sage, 1.19.26–28; 4.6.10, 12; 4.10.3, 5
divides Vedas, 3.3.12
praises Dhruva, 1.12.97–100
Uśanas, son of Tamas, 4.12.3
Uśīnara, son of Mahāmanas, 4.18.1
uśīra-grass, 6.1.53
Uṣṇa, son of Dyutimant/region, 2.4.48
Uṣṇa, son of Niścaknu, 4.21.3
Uṣṇih, metre, 2.8.7
Utkala, son of Sudyumna, 4.1.15
Uttama, Manu, son of Priyavrata, 3.1.6–38 passim
divides Vedas, 3.3.16
Uttama, son of Uttānapāda, 1.11.2–27
Uttamaujas, son of Brahmasāvarṇi, 3.2.28
Uttānapāda, son of Svāyaṃbhuva, 1.7.16; 1.11.1–11
Uttānapāda, star, 2.12.31
Uttaṅka, sage, 4.2.21
Uttarā, consort of Abhimanyu, 4.20.13
Vācāvṛddhas, deities, 3.2.43
Vaḍavā, digestive re, 3.11.94
vādhrīṇasa, bird, 3.16.2
Vadhyaśva, son of Mudgala, 4.19.14
Vādin, son of Pṛthu, 1.14.1
Vahnaya, re gods, 1.10.14–17
Vahni, marries Dakṣa’s daughter, 1.7.24
Vahni, son of Turvasu, 4.16.1
Vahnijvāla, hell realm, 2.6.4, 26
Vahnis, as Viṣṇu, 5.1.18
Vaibhāja, see Mount Vaibhāja
Vaibhrāja, forest, 2.2.24
Vaideha, etymology, 4.5.11
Vaidiśa, city, 3.18.65
Vaidyuta, son of Vapuṣmant/region, 2.4.23, 29
Vaijayantī, garland, 1.22.70
Vaikaṅka, mountain range, 2.2.26
Vaikuṇṭha, form of Viṣṇu, 3.1.41
Vaikuṇṭhas, deities, 3.1.21, 41
Vainahotra, son of Dhṛṣṭaketu, 4.8.9
Vainya, see Pṛthu
Vairāja, patriarch, 1.13.4; 1.22.9
Vairāja, verses, 1.5.56
Vairāja gods, 2.7.14
Vairūpa, verses, 1.5.55
Vaiśākha, month, 3.14.12; 5.32.14
Vaiśālī, city, 4.1.34, 39–40
Vaiśālī, wife of Vasudeva, 4.15.13
Vaiśampāyana, disciple of Vyāsa, 3.4.8; 3.5.1–2, 5
trips over nephew, 3.5.6
Vaiṣṇava, see fevers—Śaiva and Vaiṣṇava; insignia—Vaiṣṇava
Vaiṣṇavas, 3.7.14–38
Vaiśravaṇa, granted sovereignty, 1.22.3
Vaiśvānara, path of, 2.8.85
Vaiśvānara, son of Danu, 1.21.8
Vaiśya
hell for killing, 2.6.10
killing of, 4.13.36
Vaiśyas, community, 3.8.12; 4.1.20; 4.24.35
creation of, 1.6.4, 6
duties of, 3.8.30–31, 38
heaven for, 1.6.35
unvirtuous conduct of, 6.1.36
see also communities
Vaitālaki, sage, 3.4.24
Vaitaṇḍa, son of Āpa, 1.15.111
Vaitaraṇī, hell realm, 2.6.3, 24
Vaivasvata, Manu, son of Sun, 3.1.7, 30–34, 42; 3.2.2
oering to, 3.15.28
Vaivasvata, Manvantara, 1.15.126, 129, 132; 1.21.27; 3.3.9
Vājaśravas, divides Vedas, 3.3.17
Vājins, brahmins, 3.5.29–30
Vajra, Indra’s weapon, 1.21.38–41; 5.31.4
Vajra, son of Aniruddha, 4.15.20; 5.32.6–7; 5.37.58, 60; 5.38.5–6, 34
Vajramitra, son of Ghoṣavasu, 4.24.9
Vajranābha, son of Uktha, 4.4.58
Vaktrayodhin, son of Vipracitti,1.21.12
Vālakhilyas, sages, sons of Kratu, 1.10.11; 2.8.58
surround solar carriage, 2.10.22; 2.11.17
Vālin, king of monkeys, 4.4.53
Vālmīki, divides Vedas, 3.3.18
Vāmana, form of Viṣṇu, 1.9.140; 3.1.42; 5.5.17
Vāmana, mountain range, 2.4.50
Vāmana Purāṇa, 3.6.23
Vanaka, sage, 3.1.18
Vanaprastha, stage of life, 3.9.18–23
Vaneyu, son of Raudrāśva, 4.19.1
Vaṅga, son of Dīrghatamas, 4.18.1
Vaṅgara, son of Dharma, 4.24.14
vanity, hell for, 2.6.25
Vapuṣmant, lord of Śālmala, 2.4.22, 29
Vapuṣmant, sage, 3.2.31
Vapuṣmant, son of Priyavrata, 2.1.7, 13
Vārāha, aeon, 1.3.18
Vārāha, Manvantara, 2.1.42
Varāha Purāṇa, 3.6.23
Vārāṇasī, city
burnt by Kṛṣṇa, 5.34.3–44
see also Kāśī
Varcas, son of Soma, 1.15.112
Varcasvin, son of Varcas, 1.15.112
varṇa, see communities
Varṇin, divides Vedas, 3.3.14
Varuṇa, god of waters, 1.13.3; 1.17.3, 87; 1.9.68; 3.14.15; 4.1.9–11; 4.5.6; 4.7.9; 5.1.58; 5.25.2, 16; 5.30.57
born to Kaśyapa and Aditi, 1.15.131
city of, 2.8.8–9
curses Urvaśī, 4.6.24
food oering for, 3.11.46
granted sovereignty, 1.22.3
initiates sacrice, 1.21.27
rides solar carriage, 2.10.8
umbrella of, 5.29.10, 34; 5.30.1
Vāruṇa, region, 2.3.7
Varuṇa, star, 2.12.32
Vāruṇī, goddess of wine, 1.9.92
attends Śeṣa, 2.5.18
vaṣaṭ, ritual cry, 1.4.22; 1.9.70; 4.3.31; 5.36.10; 6.1.58
Vaśavartins, deities, 3.1.14
Vasiṣṭha, sage, mind-born son of Brahmā, 1.1.12–29; 1.7.5; 1.9.22; 1.10.12; 1.22.65; 3.1.2,15; 3.17.7; 4.1.7;
4.2.11; 4.3.28; 4.4.32–35, 45; 4.5.1–4
counsels Dhruva, 1.11.48
divides Vedas, 3.3.13
marries Dakṣa’s daughter, 1.7.24
rides solar carriage, 2.10.8
Vasu, daughter of Dakṣa, wife of Dharma, 1.15.105
Vasu, sage, 3.2.23
Vasu, son of Kṛtaka, 4.19.14
Vasudāna, son of Bṛhadratha, 4.21.3
Vasudeva (Vāsudeva), father of Kṛṣṇa, 4.13.23; 4.15.11; 5.1.5–11, 68, 79; 5.6.8; 5.15.4, 18; 5.18.5; 5.19.11;
5.20.27, 40, 71, 80; 5.21.1; 5.23.23; 5.37.52
conveys Kṛṣṇa from Mathurā, 5.3.15
enters ames, 5.38.4
freed by Kaṃsa, 5.4.14–17
greets Nanda, 5.5.1–5
imposter, 5.34.4–27
nature of, 6.5.82–87
praises Kṛṣṇa, 5.20.82–92
recognises Kṛṣṇa, 5.3.8–11
regicide, 4.24.11
son of Śūra, 4.14.8
takes Yoganidrā to Mathurā, 5.3.21
wives of, 4.14.5
Vāsuki, serpent, son of Kaśyapa and Kadru, 1.9.76, 82–85; 1.21.21; 5.18.37
recites Viṣṇu Purāṇa, 6.8.45
rides solar carriage, 2.10.3
Vasumanas, son of Haryaśva, 4.3.14
Vasumitra, son of Sujyeṣṭha, 4.24.9
Vasus, deities, 1.9.68; 1.15.109–110; 3.1.31; 4.11.1; 5.1.58; 5.17.8; 5.4.5; 5.30.60; 5.37.16
arise from Kṛṣṇa, 5.7.61
as Viṣṇu, 5.1.18; 6.7.56; 6.8.22
contemplate Kṛṣṇa, 5.7.37
present in guest, 3.11.69
sons of Dharma and Vasu, 1.15.106
sovereignty over, 1.22.3
supplicate Viṣṇu, 1.9.63
Vasvokasārā, Indra’s city, 2.8.9
Vāta, rides solar carriage, 2.10.11
vaṭa, tree, 2.2.18
Vātāpi, son of Vipracitti,1.21.11
Vatsa, recites Viṣṇu Purāṇa, 6.8.45
Vatsa, son of Divodāsa, 4.8.7–8
Vatsa, son of Urukṣaya, 4.22.2
Vatsabālaka, son of Śūra, 4.14.8
Vatsahanu, son of Senajit, 4.19.9
Vatsapri, son of Bhalandana, 4.1.21
Vatsavyūha, son of Vatsa, 4.22.2
Vātsya, sage, 3.4.22
Vāyu, god of winds, 1.17.45, 87; 4.14.9; 4.20.11; 5.21.13–17
as Visṇu, 6.8.22
food oering for, 3.11.48
Vedabāhu, sage, 3.1.22
Vedagarbhā, goddess, 5.1.84
Vedamitra, sage, 3.4.21
Vedāṅgas, texts, 3.6.27; 3.15.2; 5.17.5
as forms of Viṣṇu, 1.22.81
Vedāntas, texts, 5.17.15
Vedas, 3.3.23; 3.6.27; 3.11.63; 3.15.2; 4.1.6; 5.2.7; 5.17.5; 6.2.18; 6.4.40
a form of Viṣṇu, 1.22.81; 3.3.30–31
abandoned, 3.18.20–35; 4.9.12; 4.20.8–9; 6.1.39, 45
advent of, 1.4.29, 33
arrangement of, 3.3.4–21
as abodes of sun, 3.5.16
as protection, 3.17.5–6, 42–43, 3.18.36, 51
branches of, 3.4.1–26
creation of, 1.5.53–56
disappear, 3.2.46
division of, 3.6.30–32
hell for dishonouring or selling, 2.6.13
in decline, 4.24.20
instruction in, 6.1.32
no need for, 2.4.83
study of, 3.12.36
see also Atharva Veda; Ṛg Veda; Sāma Veda; Vedic; Yajur Veda
Vedaśiras, sage, 6.8.47
Vedaśiras, son of Mṛkaṇḍu, 1.10.4
Vedasmṛti River, 2.3.10
Vedaśrī, sage, 3.1.22
Veda-vyāsa, form of Viṣṇu, 3.2.58
Veda-vyāsas, twenty-eight, 3.3.1–21; 3.5.10
Vedhaka, hell realm, 2.6.16
Vedic
female experts, 1.10.19–20
recitation, 6.6.1–3
recitation abandoned, 6.1.48
Vedic verses, see Ṛces
Vegavant, son of Bandhumant, 4.1.31
Vena
birth of, 1.13.11
divides Vedas, 3.3.17
forbids sacrice, 1.13.14–25
hand massaged, 1.13.7–8, 38
killed by sages, 1.13.27–29
petitioned by sages, 1.13.16–19, 25
thigh massaged, 1.3.33
Vena, son of Aṅga, 1.13.7
Veṇuhaya, son of Śatajit, 4.11.4
Veṇukā River, 2.4.65
Veṇumant, son of Jyotiṣmant/region, 2.4.36
Venus, 2.12.17
height of, 2.7.7–8
Venus, son of Rudra, 1.8.11
Vibhāvarī, Soma’s city, 2.8.9
Vibhrāja, son of Sukṛti, 4.19.10
Vibhu, king of gods, 3.1.20
Vibhu, son of Satyaketu, 4.8.9
Vibudha, son of Kṛti, 4.5.11
Vice, descendants of, 1.7.28–30
Vicitra, king, 3.2.41
Vicitravīrya, son of Śāṃtanu, 4.20.10
Vidarbha, kingdom, 4.4.1
Vidarbha, son of Jyāmagha, 4.12.15
Videha, city, 4.13.34–35
Vidhātṛ, libation for, 3.11.44
Vidhātṛ, son of Bhṛgu, 1.8.14; 1.10.2
Vidhisāra, son of Kṣatrojas, 4.24.2
Vidruma, mountain range, 2.4.41
Vidura, son of Vyāsa, 4.20.10
Vidūratha, king, 5.26.7
Vidūratha, son of Bhajamāna, 4.14.5
Vidūratha, son of Suratha, 4.20.3
Vidyādharas, supernatural beings, 1.9.2–5; 6.8.14
Vidyudambhā River, 2.4.43
Vidyut, rides solar carriage, 2.10.13
Vidyuts, lightning gods, 1.15.135
Vihaṃgamas, deities, 3.2.30
Vijayā, consort of Sahadeva, 4.20.11
Vijaya, son of Cañcu, 4.3.17
Vijaya, son of Jaya, 4.5.12; 4.9.14
Vijaya, son of Jayadratha, 4.18.4
Vijaya, son of Yajñaśrī, 4.24.11
Vikeśī, wife of Rudra, 1.8.8
Vikṛti, son of Jīmūta, 4.12.17
Vikukṣi, son of Ikṣvaku, 4.2.9, 10–12
Vikuṇṭhā, mother of gods, 3.1.41
villages, hell for destroying, 2.6.24
Vilohita, hell realm, 2.6.2
Viloman, son of Kapotaroman, 4.14.4
vimāna, see carriages—sky-going
Vimocanī River, 2.4.28
Vimoha, hell realm, 2.6.14
Viṃśa, son of Cakṣupa, 4.1.24
Vinatā, daughter of Dakṣa, wife of Kaśyapa, 1.15.125; 1.21.18
Vinata, son of Sudyumna, 4.1.15
Vinda, son of Rājādhidevī, 4.14.10
Vindhya, mountain range, 1.13.36; 2.3.3, 11
Vindhyaśakti, dynasty, 4.24.13
vines, 5.30.12
violence, gendered, 5.25.8–14
Vipāśā River, 2.4.11; 3.14.18
Vipaścit, king of gods, 3.1.10
Vipra, son of Śiṣṭi, 1.13.2
Vipra, son of Śrutaṃjaya, 4.23.2
Vipracitti, son of Kaśyapa and Danu, 1.9.105; 1.15.141; 1.21.6
assists Hiraṇyakaśipu, 1.19.52
sons of, 1.21.10
Vipṛthu, son of Citraka, 4.14.2; 5.37.41
Vipula, see Mount Vipula
Virādha, rākṣasa, 4.4.53
Virāj, son of Nara, 2.1.37
Viraja, son of Tvaṣṭṛ, 2.1.39
Virajas, sage, 3.1.28
Virajas, son of Paurṇamāsa, 1.10.6
Virajas, son of Sāvarṇi, 3.2.19
Vīraṇa, patriarch, 1.13.3
Vīranagara, city, 2.15.6
Virocana, son of Prahlāda, 1.21.1
virtue
debased, 6.1.15
descendants of, 1.7.25–27
in Kali age, 6.2.34
marries Dakṣa’s daughters, 1.7.21
no need for, 2.4.83
Viruddhas, deities, 3.2.25
Virūpa, son of Ambarīṣa, 4.2.5
Viśākhā, lunar mansion, 2.8.76–78; 3.14.7
Viśākha, son of Agni, 1.15.115
Viśākhayūpa, son of Pālaka, 4.24.1
Viśāla, son of Tṛṇabindu, 4.1.34
Viśāri, son of Upamadgu, 4.14.2
Viśasana, hell realm, 2.6.2, 17
Visiṣṭha, curses Nimi, 4.5.4
Viṣṇu, deity, 3.11.95; 4.1.6; 4.11.1; 5.17.15; 5.30.10
accoutrements of, 1.22.66–72
addresses Brahmā, 5.1.53
advises gods, 4.2.15–16
and Viṣṇu Purāṇa, 6.8.55
appears to Akrūra, 5.18.39–47
appears to Dhruva, 1.12.41–43
appears to gods, 1.9.65–67
appears to Pracetases, 1.14.45–49
appears to Prahlāda, 1.20.14
as Absolute, 1.22.41–63; 3.3.28–29; 5.23.33; 6.5.68; 6.7.69; 6.8.58
as Āditya, 6.8.22
as Agni, 1.9.68
as air, 1.14.32
as all beings, 3.2.54; 6.7.68
as ancestral spirits, 1.8.23; 5.1.18; 6.8.58
as animals, 6.7.57; 6.8.24
as Aniruddha, 5.18.58
as antidote to suering, 6.5.57–87
as apsarases, 6.8.23
as Aryaman, 5.18.56
as Aśvins, 6.8.22
as Atharva Veda, 5.1.37
as atonement, 2.6.39–42
as Balarāma, 5.18.58
as birds, 6.8.25
as Brahmā, 1.2.54; 1.2.60; 1.2.64; 1.3.3; 1.9.68; 2.4.40; 5.5.14; 5.18.56; 6.4.4, 7, 10; 6.7.56; 6.8.22
as brahmins, 6.8.24
as breath, 5.23.32
as calendrical science. 5.1.37
as constellations, 6.8.23
as cosmic egg, 6.8.28
as creator, 1.8.18; 6.8.61
as Daityas, 6.7.57; 6.8.23
as Dānavas, 6.8.23
as day, 1.8.30
as Death, 5.18.56
as deities, 5.1.16–18; 6.7.57; 6.8.22, 58
as dolphin, 2.9.1–6
as earth, 1.14.28; 5.23.31
as energy of sun, 2.11.8–26
as father of world, 1.9.123
as female apparition, 1.9.107
as re, 1.14.30; 5.1.44; 5.18.56; 5.23.31
as Fires, 6.8.22
as food, 3.11.96
as forests, 5.23.31; 6.8.25
as form of Time, 1.3.6
as gandharvas, 6.7.57; 6.8.23
as grammar, 5.1.38
as groom, 1.8.30
as guardian of directions, 6.8.24
as guṇas, 6.8.61
as Hayaśiras, 2.2.49
as highest state, 6.4.40
as histories, 5.1.38
as humankind, 6.7.57; 6.8.24
as Indra, 1.8.25; 1.9.68; 5.18.56; 6.7.56; 6.8.22
as insects, 6.8.25
as intellect, 1.14.35; 5.23.32
as Kalki, 3.2.59; 4.24.20
as knowledge, 2.12.37–47; 6.8.61
as Kṛṣṇa, 5.1.4
as Kubera, 1.8.26; 5.18.56
as Lakṣmī’s complement, 1.8.16–34
as learning, 5.1.38
as light, 1.14.24
as living things, 1.22.36–37
as lower realms, 6.8.25
as Maruts, 1.9.68; 6.7.56
as masculine entities, 1.8.34
as metres, 5.1.37
as mind, 5.23.31
as moon, 1.8.24; 1.14.26
as mountains 5.23.31; 6.7.57; 6.8.25
as myths, 5.1.38
as nāgas, 6.8.23
as Narasiṃha, 1.20.32
as Nārāyaṇa, 2.9.23–24
as ocean, 1.8.25; 5.23.31; 6.7.57; 6.8.25
as Oṃ, 1.9.70; 2.8.54
as origin of beings, 5.23.34–35
as palāśa trees, 6.8.25
as patron of cattle and brahmins, 1.19.65
as philosophy, 5.1.39
as planets, 6.7.56; 6.8.23
as plants, 6.8.25
as Pradyumna, 5.18.58
as primal substance, 5.23.32
as Pṛthu, 1.13.45
as rākṣasas, 6.8.23
as refuge of gods, 1.9.34–36
as Ṛg Veda, 5.1.37
as ritual practice, 5.1.37
as rivers, 1.8.31; 5.23.31; 6.7.57; 6.8.25
as Rudra, 1.2.62; 2.4.56; 6.8.22
as Rudras, 6.7.56
as sacrice, 1.4.32, 34; 1.8.19–21; 1.9.70; 2.7.43
as Sādhyas, 1.9.68; 6.8.22
as sages, 3.2.56
as Sāma, 5.1.37
as Savitṛ, 1.9.68
as sensations, 1.14.33; 6.8.28
as senses, 1.14.34
as Śeṣa, 2.5.13
as Seven Sages, 6.8.24
as sex, 1.8.32
as siddhas, 6.8.23
as Śiva, 1.8.22; 1.9.68; 5.1.30; 5.18.56
as sky, 5.23.31
as snakes, 6.8.25
as sons of Daśaratha, 4.4.49, 57
as sound, 1.22.81–83
as sovereigns, 1.22.14–20
as spirit, 5.1.43, 46; 5.23.32
as stars, 6.7.56; 6.8.23
as sun, 1.8.22, 29; 1.14.27; 2.4.70; 2.8.55; 6.7.56
as supreme being, 5.1.42
as supreme state, 5.1.40, 46
as Time, 1.14.25; 1.22.77
as tortoise, 1.9.86
as trees, 1.8.29; 6.7.57
as trimūrti, 1.4.15; 1.9.55; 1.19.66; 1.22.38; 5.18.51; 6.8.18
as units of Time, 1.8.28
as universal monarch, 3.2.57
as Varuṇa, 1.8.27; 1.9.68; 5.18.56
as vaṣaṭ, 1.9.70
as Vasus, 1.9.68; 6.7.56; 6.8.22
as Vāsudeva, 6.4.6
as Vāyu, 2.4.31; 6.8.22
as Vedas, 2.11.7, 11, 13; 3.3.30–31
as Veda-vyāsa, 3.2.58; 3.3.7; 3.4.5
as Vedic pronunciation, 5.1.37
as Viśvedevas, 1.9.68; 6.8.22
as water, 1.14.29; 5.23.31
as wind, 1.8.24; 1.14.31; 5.18.56; 5.23.31
as Yajur Veda, 2.11.13; 5.1.37
as yakṣas, 6.7.57; 6.8.23
as Yama, 1.8.26; 1.9.68
at churning of ocean, 1.9.75–79, 86–89
avatāras of, 2.2.49–50
benets of recalling, 2.6.43–53
benets of worshipping, 3.8.6–7; 6.8.56
blesses Dhruva, 1.12.51–52
born as deity in each Manvantara, 3.1.35–44
born to Kaśyapa and Aditi, 1.15.130
contemplated by Pracetases, 1.14.19–20
counsels nāgas, 4.3.5
creates world, 6.4.10
creative power of, 2.7.29–43
day and night for, 6.4.47–49
destroys sins, 3.7.27
energy of, 6.7.60–75 passim
enters Devakī’s womb, 5.2.2
etymology of, 3.1.45
foretells advent of Kṛṣṇa, 5.1.60–65
forms for meditation, 6.7.79–89
forms of, 5.1.55; 5.5.14–21; 6.7.54–55
four aspects of, 1.22.21–40
Gaṅgā ows from, 2.2.32; 2.8.109
granted sovereignty by Brahmā, 1.22.3
grants all wishes, 1.14.14
grants boon to Arjuna Kārtavīrya, 4.11.4
grants boon to Dhruva, 1.12.42–43, 76–77
grants boon to Pracetases, 1.14.47–49
grants boon to Prahlāda, 1.20.17–28
grants boon to widow, 1.15.60–71
grants Dhruva liberation, 1.12.89
highest state of, 1.11.42–56; 2.8.99–103
how to worship, 1.11.51–56
imbued with Absolute, 1.22.56
maintains universe, 3.2.55–59
makes Dhruva, the Pole Star, 1.12.90–95
manifestations of power, 1.22.29–31
manifold forms of, 1.22.80
mantra for, 1.11.54–56
nature of, 1.19.69; 6.8.27; 6.8.59–63
not honoured, 6.1.47, 49
pervades Dhruva, 1.12.7
plucks out two hairs, 5.1.60–61
power of, 2.10.19; 2.11.7; 3.1.46
praised by Akrūra, 5.17.1–17; 5.18.48–58
praised by Brahmā, 1.14.17; 1.9.38–56; 5.1.34–51
praised by deities, 1.9.57–64; 3.17.11–34
praised by Dhruva, 1.12.44–82
praised by Earth, 5.1.12–20
praised by Kaṇḍu, 1.15.55–58
praised by Pracetases, 1.14.22–43
praised by Prahlāda, 1.17.14–30, 54–92 passim; 1.18.14–40; 1.19.34–49, 63–86; 1.20.9–13, 15–17
praised by sages, 1.4.31–44
produces phantom, 3.17.41–3.18.32
qualities of, 2.2.50–51; 3.17.31–34; 4.1.60–67; 4.14.14; 5.1.35–51, 55–56
realm of, 1.6.38–40; 2.8.98–107
reassures gods about Dhruva, 1.12.38–39
reclines on Śeṣa, 1.2.63; 1.7.38; 3.2.51; 6.4.4
rescues from Saṃsāra, 3.7.37
retrieves nectar, 1.9.107
rewards of calling on, 4.15.11; 6.8.19–21
rides solar carriage, 2.10.18
role in Viṣṇu Purāṇa, 3.6.26
sanctuary of, 2.2.46
slays adversaries, 4.14.10–13; 4.15.1–11
superior to Yama, 3.7.15
takes over a body, 4.3.5
terrible forms of, 1.7.28–32
three functions of, 1.7.36, 1.7.42–43; 3.2.53–60
three strides of, 1.4.35; 5.1.44
universal nature of, 2.12.37–47; 6.4.44–46
upholds world, 1.22.64–88
weapons of, 1.22.66–69
worship of, 2.4.40; 3.8.1–19
worshipped in Bhārata, 2.3.21, 25
worshipped on Plakṣadvīpa, 2.4.19
see also Kṛṣṇa
Viṣṇu, sage, 3.2.31
Viṣṇu Purāṇa, 3.6.19, 21, 25–26
equal of Vedas, 6.8.12
lineage of orators, 6.8.42
origin of, 1.1.12–31
phalaśruti of, 1.22.86–88; 6.8.1–41
Viṣṇuyaśas, brahmin, 4.24.20
Viśrutavant, son of Mahasvant, 4.4.60
Viśvā, daughter of Dakṣa, wife of Dharma, 1.15.105
Viśvācī, apsaras, 4.10.6
rides solar carriage, 2.10.12
Viśvadeva, food oering for, 3.11.47
Viśvadevas, 3.15.16, 45, 50, 54
as Visṇu, 6.8.22
food oering for, 3.11.104
Viśvagaśva, son of Pṛthu, 4.2.20
Viśvagjyoti, son of Śatajit, 2.1.40
Viśvajit, son of Jayadratha, 4.19.9
Viśvajit, son of Satyajit, 4.23.2
Viśvakarman, son of Prabhāsa, 1.15.119–120; 3.2.2; 4.2.61–62
honours Śrī, 1.9.102
makes weapons, 3.2.8–12
Viṣvaksena, son of Brahmadatta, 4.19.11
Viśvarūpa, son of Tvaṣṭṛ, 1.15.121
Viśvas, deities, 5.30.61
Viśvasaha, son of Ilivila, 4.4.47
Viśvasaha, son of Vyutthitāśva, 4.4.58
Viśvasphaṭika, Magadha king, 4.24.15
Viśvāmitra, sage, 1.1.13; 3.1.32; 4.4.49; 5.37.6
accepts food from outcaste, 4.3.15
rides solar carriage, 2.10.18
Viśvāmitra, son of Ṛcīka, 4.7.18
Viśvāvasu, gandharva, 1.9.100; 4.6.33–37
rides solar carriage, 2.10.9, 12
Viśvāvasu, son of Purūravas, 4.7.1
Viśvedevas, deities, 1.9.68; 1.15.106
Vītahavya, son of Sunaya, 4.5.12
Vītahotra, son of Tālajaṅgha, 4.11.10
Vitala, lower realm, 2.5.2
Vitatha, son of Bharata, 4.19.6
Vitṛṣṇā River, 2.4.28
Vivasvat, born to Kaśyapa and Aditi, 1.15.131
rides solar carriage, 2.10.10
Vivasvat, the sun, 3.1.30
Viviṃśa, son of Viṃśa, 4.1.24
Viviṃśas, community, 2.4.17
Viyāti, son of Nahuṣa, 4.10.1
vows, hell for breaking, 2.6.28
Vrātyas, community, 4.24.15
Vṛddhaśarman, prince of Kārūṣas, 4.14.10
Vṛja, son of Havirdhāna, 1.14.2
Vṛjinīvant, son of Kroṣṭu, 4.12.1
Vṛka, son of Kṛṣṇa, 5.32.4
Vṛka, son of Ruruka, 4.3.17
Vṛkadevā, daughter of Devaka, 4.14.5
Vṛkala, son of Śiṣṭi, 1.13.2
Vṛkatejas, son of Śiṣṭi, 1.13.2
Vṛndāvana, 5.6.24–51; 5.7.1–5.18.31 passim; 5.25.4
Vṛṣa, king of gods, 3.2.30
Vṛṣa, son of Bharata, 4.11.10
Vṛṣabha, granted sovereignty, 1.22.6
Vṛṣadarbha, son of Śibi, 4.18.1
Vṛṣākapi, a Rudra, 1.15.122
Vṛṣaṇa, son of Paraśurāma, 4.11.9
Vṛṣaparvan, son of Kaśyapa and Danu, 1.21.5, 7; 4.10.3–4
Vṛṣasena, son of Karṇa, 4.18.5
Vṛṣṇi, clan, 4.11.10; 4.14.2; 5.23.11; 5.32.21
see also Yādavas
Vṛṣṇi, son of Bhajamāna, 4.13.2
Vṛṣṇi, son of Kunti, 4.12.17
Vṛṣṇi, son of Madhu, 4.11.10
Vṛṣṇi, son of Satvata, 4.13.1
Vṛṣṇiman, son of Śuciratha, 4.21.3
Vṛṣṇis, extinguished, 5.38.60
Vṛtra, demon, 5.1.58
vultures, 5.6.27
king reborn as, 3.18.79
origin of, 1.21.16
Vyāghra, rides solar carriage, 2.10.10
vyakta, manifest principle, 1.4.14–18, 25; 6.4.35
Vyāsa, sage, son of Parāśara, 1.1.9; 3.2.17; 4.20.10; 6.2.3–39
arranges Vedas, 3.4.2–15
compiles purāṇas, 3.6.15
disciples of, 3.4.7–10
form of Viṣṇu, 3.4.5
instructs Arjuna, 5.38.35–92
see also Veda-vyāsa
Vyoma, son of Daśārha, 4.12.17
Vyutthitāśva, son of Śaṅkhanābha, 4.4.58
wagon, overturned by Kṛṣṇa, 5.15.2; 5.20.33
washerman, slain by Kṛṣṇa, 5.19.1–17
water, 2.2.54; 2.12.3; 5.30.9; 6.4.14–18
clock, 6.3.8
consecrated with mantras, 4.2.25–30
cycle, 5.9.30; 5.10.23
ocean of freshwater, 2.4.86, 93
sprinkled, 2.8.52
waterbirds, origin of, 1.21.17
wealth, 6.2.25–26; 6.5.54
squandered, 6.1.20
weapons
heavenly, 1.13.40; 3.2.11–12
hell for makers of, 2.6.17
training in, 5.21.21
see also Devapraharaṇas
whey, ocean of, 2.4.57–58
wind, 1.17.3; 1.9.68; 5.30.9; 6.4.2–3
attacks Prahlāda, 1.19.21–25
Winds, deities, 5.1.58
arising from Kṛṣṇa, 5.7.61
contemplate Kṛṣṇa, 5.7.37
see also Anila; Maruts; Vāyu
wolf, king reborn as, 3.18.77
womb, 5.2.8; 6.5.10–15
women
attitude towards, 3.12.30
excellence of in Kali age, 6.2.8, 12, 28–29, 35
merciful treatment of, 5.7.54
speech of, 4.6.20
unvirtuous, 6.1.28–31
vanity of, 6.1.16–17
vulnerable, 6.1.12
world
as aspect of Viṣṇu, 1.22.25
as part of Kṛṣṇa, 5.7.61
creation of, 1.4.45–52
destruction of, 2.5.19; 2.8.97; 6.3.25–27
ooding of, 1.19.56
furthest limit of, 2.4.93–95
imbued with Absolute, 1.22.62
loses splendour, 1.9.26–31
made at, 1.13.82–85
overgrown, 1.15.1
populated, 2.1.42
restored with milk, 1.13.79–91
splendour restored, 1.9.111–114
wrestlers, defeated by Kṛṣṇa, 5.20.23–69
Yādava boys, cursed by sages, 5.37.9
Yādava, clan, 4.11.11; 4.13.13–53 passim; 5.15.5, 20–21; 5.20.37; 5.26.5; 5.35.6
see also Yadu clan
Yādavas
destruction of, 5.37.1–70
observe their heavenly forms, 5.31.12
Yadu, clan, 4.12.21–26; 4.15.20–22; 5.1.2; 5.21.1, 6; 5.24.7
lineage of, 5.23.23
Yadu, son of Yayāti, 4.10.4, 6–7, 21; 4.11.1–3, 11
Yajña, star, 2.12.31; 3.1.36
Yajñaśrī, son of Śivaskandha, 4.24.11
Yājñavalkya, son of Brahmarāta, sage, 3.4.18; 3.5.3–15; 4.4.59; 4.21.2
and sun, 3.5.16–27
vomits yajus prayers, 3.5.12–13
Yajur Veda, 3.4.8, 11, 13; 6.1.10
branches of, 3.5.1–30
creation of, 1.5.54
lights world, 2.11.10
yajus prayers, 3.4.12–13; 3.5.12–13, 15, 27–30
Yakṣas, supernatural beings, 1.17.87; 1.19.67; 2.2.47; 2.4.37; 4.11.1; 5.2.16; 5.13.8, 12; 5.23.34; 6.7.57, 66;
6.8.14, 52
as forms of Viṣṇu, 3.17.19; 5.1.19; 6.8.23
creation of, 1.5.41–43, 58
origin of, 1.21.25
qualities of, 3.17.19
ride solar carriage, 2.10.2, 21; 2.11.17
Yakṣman, god of tuberculosis, 3.11.49
Yama, lord of death, 1.17.4; 1.9.68; 3.2.2; 3.7.5–7, 13–39; 4.19.2; 4.24.66; 5.30.58; 6.5.44
as aspect of Viṣṇu, 1.22.27
as manifestation of Viṣṇu’s power, 1.22.31
city of, 2.8.8–9
cursed by Chāyā, 3.2.5
etymology, 3.7.15
food oering for, 3.11.46
granted sovereignty, 1.22.5
realm of, 2.6.6
servants of, 3.7.19, 38
Yāmas, sons of Sacrice and Recompense, 1.7.18
assail Dhruva, 1.12.12–31
Yamī, daughter of Sun, 3.2.2
Yamunā, dragged by Balarāma, 5.25.8–14
Yamunā River, 1.12.2; 5.18.33–36; 5.3.18; 5.7.2–81 passim; 6.8.3–39
Yañjopeta, rākṣasa, 2.10.18
Yaśodā, wife of Nanda, 4.15.17; 5.1.77, 79; 5.2.3; 5.5.12; 5.6.7, 11, 13; 5.7.21–34; 5.15.3
discovers Kṛṣṇa, 5.3.22
gives birth to Yoganidrā, 5.3.20
Yati, son of Nahuṣa, 4.10.1, 2
Yaudheyī, consort of Yudhiṣṭhira, 4.20.11
Yavanas, people, 2.3.8; 4.3.28, 31; 4.24.12; 5.23.4, 9, 16
Yavīnara, son of Dvimīḍha, 4.19.11
Yayāti, son of Nahuṣa, 4.6.4; 4.24.50
cursed by Uśanas, 4.10.5; 4.16.1; 5.21.12
swaps old age, 4.10.1–22
years, 6.3.10
classication of, 2.8.72
division of, 2.8.69–71
elements of, 2.8.4
yoga, 2.1.9, 33; 2.13.4, 11; 4.4.59; 4.19.11; 5.18.42; 5.37.53, 62; 6.6.1–6, 13; 6.7.69, 73, 100, 102
practice of, 6.7.25–96
Yoganidrā, deity, 4.15.14, 17; 5.1.70–87; 5.2.1–3; 5.3.16, 20; 5.4.12; 6.4.6
qualities of, 5.1.83–87
Yogasiddhā, wife of Prabhāsa, 1.15.118
yoghurt, 2.15.30; 3.10.6; 3.11.85; 3.13.3; 5.6.7; 5.10.44; 5.15.22
Yonī River, 2.4.28
Yuddhamuṣṭi, son of Ugrasena, 4.14.5
Yudhajit, son of Vṛṣṇi, 4.13.6
Yudhiṣṭhira, son of Pāṇḍu, 4.14.9; 4.20.11; 4.24.29–30, 68; 4.24.68; 5.12.24; 5.35.28; 5.38.90, 91
Yugādya, auspicious days, 3.14.13
Yugaṃdhara, son of Tūṇi, 4.14.1
Yukta, sage, 3.2.44
Yuvanāśva, son of Ambarīṣa, 4.3.2
Yuvanāśva, son of Cāndra, 4.2.20
Yuvanāśva, son of Prasenajit, 4.2.24–36
Yuyudhāna, son of Satyaka, 4.14.1
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